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PROTESTANT JESUITISM. 



A PROTESTANT. 






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....;" The priest of superstition rides an ai 

the priest of fanaticism— a tiger." 

^^Spiritual Despotism. 




NEW-YORK: 

HARPER & BROTHERS, CLIFF-ST. 



MDCCCXXXVI. 



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"Entered, according to Act of Congress, in the year 1836, 

By Harper & Brothers, 

In the Clerk's Office of the Southern District of New- York. 



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PREFACE. 



The author is aware it may appear that he has 
given an undue prominence in this work to the 
subject of Temperance. It is due to himself to 
say, that he did not intend to resume it again 
after it had been dismissed in the early part 
of the volume ; and, moreover, that other mat- 
ter pertinent to the general topic was arranged, 
to occupy some minor chapters, which has been 
superseded by the unexpected demand to notice 
the doings at Saratoga. Having viewed the Tem- 
perance measures as occupying a leading position 
in that system of Jesuitism which has been set up 
in this country, and as it has, at last, come to so 
clear a development of such a design, it seemed to 
him pertinent, and somewhat important, to make 
thorough work in exposing it. He would gladly 
have compressed it to narrower limits for the sake 
of introducing other matter; but an imperfect 
exposure seemed worse than none; and he has 



(AV PREFACE. 

«erefore thought proper to give it a thorough dis- 
'Cussion. It will be conceded by all that he has 
not given a larger space to it than it occupies in 
the public mind ; and unless he had made a full 
display of the merits of the question, the position 
he has felt obliged to take might have seemed 
feeble, and his reasoning inconclusive. Since, in 
the opinion of the author, the combined attempt to 
establish a spiritual supremacy over the mind of 
this country has made its leading and most forci- 
ble demonstration under the guise of a Temper- 
ance reformation, it may perhaps seem a suffi- 
cient reason that an effort to expose it should 
bear on that point with a corresponding force. 
And this is the author's apology for the promi- 
nence he has given to that topic. 

The object of introducing an argument, in the 
body of this work, to determine the stability of 
Christianity, as it stands in the estimation of the 
public, is to show that there is no necessity or 
apology for the getting up of these numerous as- 
sociations, so nearly corresponding with the model 
of the Jesuitical school, imbodying its principle, 
and tending to the same results ; that there is no 
exigency in human society to justify such meas 



PREFACE. V 

ures; and that it is better and safer to leave 
Christianity under the operation of its primitive 
and simple institutions as established by its Di- 
vine Author. In the light of this argument it will 
be apparent that, besides the Jesuitical character 
and tendency of the measures faUing under criti- 
cism in these pages, they must necessarily and 
most seriously embarrass Christianity in its design 
and operations, and throw insurmountable obstacles 
in its way, till they are checked and suppressed. 

The reader will not be at a loss to make his 
own apphcations of the main drift of this work, 
notwithstanding the author has not found room in 
these pages to perform this office in the numer- 
ous directions w^hich so readily open to the eye 
of the common observer. It will be impossible 
not to be struck with the unexampled rapidity with 
which moral and religious associations have been 
formed in this country — ^with the strides they have 
made to influence and power — and with the like- 
ness which most of them bear, upon examination, 
to their great prototype. The author might have 
gone thoroughly into specifications had it been 
necessary. But, having adduced examples suffi- 
cient to expose the principle which has been so 

A2 



VI PREFACE. 

extensively at work, it is easy for every observer 
to trace its pathway through its multiform and all- 
pervading ramifications. 

It will be observed, that these measures have 
always been based upon, and sustained by, two 
leading arguments, viz. : alarm and necessity. 
For the validity of these appeals the reader is 
respectfully commended to that impression which 
the perusal of this volume may leave upon his 
mind. If, indeed, Christianity is as well estab- 
lished in the world as the author has supposed, 
and attempted to show, these alarms are ground- 
less ; and if his views of the design and adequacy 
of the primitive institutions of Christianity are 
correct, these other forms of operation are not only 
a diversion, and consequent subtraction, of power, 
but they would ultimately prove an embarrassment 
and hinderance to the cause, even if they could 
have been preserved uncoiTupt. They are vicious 
excrescences requiring excision. 

If the author should hereafter see reason to be- 
lieve, by the reception of this volume, that the pub- 
lic think with him, that in these pages he has only 
broken ground in a fruitful and important field of in 



PREFACE. Vll 

vcstigation, and had space only for generals where 
particulars are wanted, it is not unlikely that a 
Sequel will by-and-by appear to meet this demand, 
and to imbody what has here been unavoidably 
onaitted. 



CONTENTS. 



CHAPTER I. 

Origin' and character of Jesuitism. — Ignatius Loyola. — Leaven of 
Jesuitism in modem Protestant Associations - - Page 13 

CHAPTER II. 

Genius of Jesuitism. — Is found in all religions in all ages. — Its form 
in the Papal Church accidental and especially refined. — Ignatius 
Loyola not a Jesuit.— Jesuitism among Protestants. — Changes its 
forms.— Present policy of the Papal Church mistaken. — Maria 
Monk and Rosamond Culbertson. — Immigration of Papists into 
America not an occasion of apprehension - - * 24 

CHAPTER III. 

Papacy the High School of Jesuitism 44 

CHAPTER IV. 

The Temperance Reformation a failure - - - - 50 

CHAPTER V. 

The Jesuitical character of several moral and religious societies 
in our country, and the state of the community in relation to 
them 94 

CHAPTER VI. 

The remedy 113 

CHAPTER VII. 

Public Opinion favourable to Christianity * - - - 139 



CONTENTS. 

CHAPTER VIII. 

Public opinion favourable to the proper exemplifications of Christian 
character - - - Page 164 

CHAPTER IX. 

The world more orthodox than the Church - - - - 178 

CHAPTER X. 

Infidelity owing to the faults of reUgionists - - - -186 

CHAPTER XL 

The truth should be told 206 

CHAPTER XII. 

Temperance doings at Saratoga, August, 1836 - - ^ - 222 
NOTE - 291 



PROTESTANT JESUITISM. 



CHAPTER I. 



Origin and character of Jesuitism. — Ignatius Loyola. — Leaven of 
Jesuitism in modem Protestant Associations. 

The design of this work is to show that Jesuit- 
ism is not confined to the Church of Rome ; to 
point out the marks by which it is elsewhere be- 
trayed ; and to suggest the remedy. 

Jesuitism is nearly synonymous with a pious 
fraud — a deception practised upon the pubUc to 
gain an end professedly religious. It is the ab- 
stract designation of the spirit and policy of that 
notable institution which was conceived by Igna- 
tius Loyola; which was rendered more perfect 
under the administration of Loyola's immediate 
successors, Laynez and Aquaviva ; which sent out 
its emissaries, and established its influence, with 
astonishing rapidity, over civiUzed nations and the 
most remote barbarous tribes ; which put in jeop- 
ardy and controlled the power of princes ; absorb- 
ed the chief sources and principal ramifications of 
social and political influence ; and while professing 
obedience to Rome, like the janizaries of the Sub- 
lime Porte, it held the staff in its own hand, and 
B 



14 PROTESTANT JESUITISM. 

thus had nearly brought the world in subjection to 
its sway, and threatened to bind it in perpetual 
chains. There is no dishonesty and no crime which 
its principles did not sanction, and which has not 
been committed for the attainment of its ends. It 
prevailed somewhat more than two centuries under 
its original form. Its enormities, however, having 
become too flagrant to be endured, even in such a 
depraved state of society, it was repressed in Por- 
tugal in 1769; in France in 1764; in Spain and 
Naples in 1757; and, at last, was abolished by 
Pope Clement XIV. in 1773. 

The spirit of that institution, however, having 
once become so thoroughly diifused through all 
ranks and ramifications of the papal hierarchy and 
communion, it was morally impossible to eject the 
leaven by dissolving the society. Indeed, the act 
of dissolution was probably done principally to 
satisfy the demands of public sentiment — possibly 
to get rid of an organization so formidable to the 
personal sway of a pope, with the design of a re- 
organization of the institution under dijfFerent and 
more tractable modifications, but not less efiicient 
as a foe to the liberties and rights of mankind. 
The spirit, policy, and practices of Jesuitism have 
pervaded the Papal Church ever since that society 
commenced its operations — and no other abatement 
is even now discoverable, except as it is enforced 
by improvements in general society. The old and 
most flagrant enormities of Jesuitism cannot now 
be practised, because the present state of society 



PROTESTANT JESUITISM. 13 

will not tolerate them. It is a prominent feature 
of the school to accommodate its policy to all opin- 
ions and to all states of things which cannot be 
made to give way and conform to it, and to wait 
for a fit opportimity to compass its designs. 

The origin and progress of this system should 
be viewed philosophically, else the history of it 
will operate to the disadvantage of Christianity. 
And our philosophy, in such an application, must 
not be superficial ; it must descend into the very 
structure of the human mind — into that mysterious 
operation of the affections and passions, as they 
are developed when fanaticism blended with big- 
otry, beginning with a mixture of truth and error, 
of correct and erroneous principle, the latter in^ 
gredient prevailing over the former, impels the 
mind alike and equally from the control of com- 
mon sense and common uprightness, discharges 
it from the common obligations of society, and 
lodges it in a region without law to make law for 
itself — ^where it takes shelter from human authori- 
ty by regarding itself above and beyond it, and 
from divine authority by accommodating its inter- 
pretations of divine law to its own exigences. 
This simple statement will probably account for 
most, if not all, the moral aberrations of religion- 
ists. Christian and pagan, of every age and nation, 
from the most abominable and murderous atroci- 
ties of pagan rites, to the less gross, but scarcely 
less cruel, enormities of the darkest periods of the 
Jesuitical school ; from these worst practices of 



16 PROTESTANT JESUITISM. 

Jesuitism, to its more modern and more refined 
modes of attaining the same ends ; from the Jes- 
uitism of Popery, to that which is to be found im- 
der the Protestant name ; ajid from the more fla- 
grant faults of the last, to its more venial, but yet 
injurious offences. 

That pagan religions should have run into errors 
of this class, is not surprising; because, although 
generally admitted to have had a divine origin, by 
some remote and traditional connexion with the 
earliest and incomplete revelations from Heaven, 
they have yet been almost thoroughly corrupted, 
and superstitions of the grossest and most cruel 
character have been grafted upon them, and, to a 
great extent, have supplanted all correct notions of 
religion. Hence the priesthood of pagan religions 
has generally swayed a complete and absolute su- 
premacy over the human mind — has often sanc- 
tioned the grossest impurities and immoralities, and 
practised the most cruel and murderous rites. 
These excesses are the genius, the spontaneous 
growth, of paganism — and are to be accounted for 
philosophically — or scripturally, which is the same 
thing — as being the natural offspring of affections 
and passions, themselves begotten, born, and nur- 
tured by a false and corrupt religion. It has been 
said most truly, that man is naturally a religious 
being — by which nothing more is meant than that 
he has a nature so susceptible of religious impres- 
sions and of religious culture, that he must and 
will have a religion of some sort. Who ever found 



PROTESTANT JESUITISM, 17 

a people without a religion ? Neither is it any less 
true, that the natural pravities of the human mind 
tend, uniformly and irresistibly, to an extravagant, 
impure, and cruel religion, when unenlightened by 
Christianity. 

But, that such immoralities, and even a code au- 
thorizing murder and assassination, should have re- 
ceived the sanction of a company incorporated by 
the professed head of the Christian Church — as 
history abundantly and undeniably attests — ^may 
well seem strange and unaccoimtable ! But the 
secret is yet within the reach of apprehension. It 
is to be found in that state of mind to which we 
have just alluded, which creates a religious empire 
of its own, independent of God and of man; 
which, in the outset, is an empire of fanaticism 
and bigotry, appropriating truth and falsehood, and 
as much of the one and the other as may suit its 
purposes ; which gradually degenerates from all 
truth and from all conscience ; and which at last, 
being driven by the necessities of its condition and 
from motives of policy, settles down under a sys- 
tem of downright and unprincipled villany. Hav- 
ing once departed from the simple and pure mo- 
rality of Christianity, there is no stopping-place; 
the progress is opposite and downward from truth, 
from right, from conscience, from God. 

It is worthy of note — and the fact will be found 

a very instructive one — ^that Ignatius Loyola, the 

founder of Jesuitism, began his religious career 

apparently as a sincere fanatic. Being of noble 

B2 



18 PROTESTANT JESUITISM, 

birth, he obtained access to the court of his prince, 
and occupied for a season the post of king's page ; 
but soon embraced the miUtary profession, in which 
he distinguished himself against the French in the 
siege of Pampeluna, and was maimed by a cannon- 
shot. This misfortune turned his ardent mind to 
rehgious reading and contemplation ; and the reli- 
gion of his age being of a mysterious and romantic 
character, his passion for arms was converted into 
an ambition to adopt the banner of the cross, and 
to rival the fame of St. Francis and St. Dominic, 
by becoming himself the founder of a separate or- 
der. His first religious vow was in accordance 
with the spirit of the time — to make a pilgrimage 
to Jerusalem. Having deposited his military weap- 
ons in the church of Montserrat, and solemnly 
dedicated himself to the blessed Virgin, his first 
enterprise was among the poor of an hospital, beg- 
ging his own bread from door to door, and endu- 
ring extreme humiliation to acquire a> stock of rep- 
utation suited to his new vocation. Charity, per- 
haps, would award to him a purer motive, and pos- 
sibly he was actuated by it. He repaired to Rome, 
and received the benediction of Adrian VI. Thence 
he made his way to Jerusalem, whence, having 
disclosed some wild project for converting the 
heathen of those regions, he was sent back to Eu- 
rope. Convinced of his want of learning, he de- 
voted himself for a season to letters. But, impa- 
tient of delay, having gained some three or four 
proselytes to his pecuUar opinions, he assumed a 



PROTESTANT JESUITISM. 19 

particular habit and commenced preaching; but 
was soon silenced by the Inquisition, and doomed 
to a more protracted study of theology. Little 
brooking this interference, he resorted to Paris, 
joined the university in that city, and was admitted 
to the degree of master of arts in 1532. Nourish- 
ing in his bosom some grand project of his own, 
which as yet, perhaps, had assumed no definite 
shape, he succeeded, against much opposition, in 
bringing over to his views a small corps of asso- 
ciates, whom he had the boldness to initiate in the 
church of Montmartre, in 1534, under the solem- 
nities of religious vows, which he thought fit to pre- 
scribe to them. They afterward organized them- 
selves at Venice in a solemn compact, under the 
name of " The Company of Jesus," consisting of 
Loyola and ten associates. He appeared with his 
companions at Rome in 1537, matured the plan of 
his order, which was comprised in the vows of 
poverty and chastity, with the additional engage 
ment of implicit obedience to their chief, and then 
submitted it to Pope Paul IIL His holiness de- 
murred, till the additional vow of submission to 
Paul himself had removed his scruples, when he 
issued a bull to establish the order in 1540, under 
the name of " The Society of Jesus." 

Gifted by nature with a military genius, and 
bred to arms, Loyola infused into this institution 
the soul of military discipline, and obtained for him- 
self the high of&ce of first general-in-chief ; fiixed 
his quarters at Rome; opened his roU of enlist- 



20 PROTESTANT JESUITISM. 

ment, and sent out his companions to every part 
of the world. 

It is generally believed, by those who confide 
in the fairest interpretation of the averments of 
history, that this notable man was sincere in his 
fanaticism ; and that he believed, as he taught, 
that " The Society of Jesus" was the result of an 
inunediate inspiration from Heaven. We are credi- 
bly certified, that he was accustomed to preach 
warmly against the licentiousness of priests and 
monks ; and that, during his life, he laboured per- 
sonally and assiduously for the conversion of sin- 
ners, and more especially of Jews and abandoned 
characters. We have before us, therefore, in the 
origin of this stupendous institution, — stupendous 
alike in its design, structure, and results, — the in- 
structive and impressive lesson, that a religious 
organization may originate in purity, and be per- 
verted to the worst and most criminal purposes. 
It is the more important to observe this fact, so 
far as it may seem worthy of credit, and to keep 
it in memory, as the principal aim of these pages 
i« to elicit the historical developments, and what 
would seem to be the natural and uniform ten- 
dencies, of a specific principle of religious asso- 
ciation, supposed to be identical with the germe of 
Ignatius Loyola's grand device ; and which, of 
course, accommodates itself, in all ages and coun- 
tries, to the state and circumstances of society. 

We live in an age replete with social organiza- 
tions, in a great variety of forms, larger and smaller, 



I 



PROTESTANT JESUITISM, 21 

for moral and religious reformation — organizations 
which have sprmig up with surprising rapidity — 
absorbed the most influential portions of the popu- 
lation in Great Britain and the United States — - 
some of which have already assumed a position, 
become invested with a character, and attained an 
influence, of stupendous importance. That they 
have, for the most part, originated with pure and 
commendable intentions, will doubtless be con- 
ceded by all fair minds; that they have done 
good, and many of them great good, is no less evi- 
dent ; and that they have determined the question 
of the overwhelming efficiency of a wide-spread 
association, for any great public design, is abun- 
dantly established. The scrutiny to which these 
societies have hitherto been subjected, and the op- 
position they have experienced, have arisen for 
the most part rather from a repugnance to their pro- 
fessed objects, than from any grave and conscien- 
tious scruples as to the principles of their organi- 
zation, and the modes of their operation. Few seri- 
ous minds have ever thought of the questions in- 
volved in these last considerations. Satisfied as 
to the objects in yiew, and confiding in the wis- 
dom and virtue of the leaders and agents of these 
several enterprises, they have never troubled them- 
selves to inquire, whether all is likely to end well 
that seems to have a hopeful beginning ? whether 
the principles of association are radically soxmd 
and safe? or whether the modes of operation 
are on the whole fair and approvable ? The gen» 



22 PROTESTANT JESUITISM* 

eral voice has been : — The ends proposed seem to 
be desirable ; and we will help and sustain those 
who are willing to engage in these enterprises, 
leaving the methods to their own adoption. 

But the influence of these associations has, at 
last, become so paramount over the wide com- 
munity ; excej)tionable modes of operation have 
been by some of them developed or betrayed in so 
many forms ; the boldness with which they have 
in many instances pushed their schemes, against 
the wishes and counsels of more diffident, but con- 
fessedly discreet minds ; and the growing and tre- 
mendous energy with which certain of these com- 
binations have brought their associated influence 
to bear on private character and rights, and on the 
interests of individuals, to their prejudice, for hav- 
ing used the right of private judgment, not in op- 
posing, but simply for not falling in with and 
abetting these plans, when in any case they have 
seemed to be of questionable utility; — ^for these, 
and other reasons of the same class, multitudes of 
the wisest and most virtuous minds in the com- 
munity have not only lost much of their respect 
for the moral and religious associations of the day, 
but they have been filled with deep anxiety for 
their reputation and usefulness. In regard to 
many of them, great numbers of the wise and 
good, who had given their countenance and lent 
their aid, are gradually and silently withdrawing 
their support, while others do not hesitate openly 
to declare their disrespect. None of these men 



PROTESTANT JESUITISM. 23 

question the desirableness of the objects proposed 
by these institutions, nor are they any the less 
solicitous to see them achieved ; but they have 
been disheartened and disgusted by these unwar 
rantable assumptions and imfortunate operations. 

The writer of these pages acknowledges that 
he is among the number of those who have re- 
posed very great confidence in most of the be- 
nevolent and religious societies of the day ; that 
he had long time indulged the highest expectations 
in regard to their prospective achievements ; that 
his faith in them has been but gradually and most 
reluctantly impaired ; and that his anxious obser- 
vations and scrutiny have at last led him to the 
conviction, that these developments, so tar as 
they are unhappy, are the unavoidable result of 
a specific and definite character in the principles 
of organization. He confides as much as ever in 
the original pure intentions of these associations, 
and is confident that a remedy for these evils is 
available, and may be applied to rescue these en- 
terprises, and secure their objects, by preventing 
the disasters with which they are now threatened. 

In the opinion of the writer, the secret cause of 
the difficulty is, that most of these institutions are 
Jesuitical in their organization, and must neces- 
sarily become more and more so in their influence, 
until some change shall have taken place to re- 
deem them from this character and tendency. 



24 PROTESTANT JESVITISM. 



CHAPTER II. 

Genius of Jesuitism. — Is found in all religions in all ages. — Its forai 
in the Papal Church accidental and especially refined. — Ignatius 
Lroyola not a Jesuit. — Jesuitism among Protestants. — Changes its 
forms.— Present policy of the Papal Church mistaken. — Maria 
Monk and Rosamond Culbertson.— Immigration of Papists into 
America not an occasion of apprehension. 

The character of Jesuitism is not to be deter- 
mined by a history of its origin under this par- 
ticular name, except as it is viewed in connexion 
with its tendencies and natural developments. 
Nor shall we arrive at a just apprehension of it as 
a genius or spirit, if we imagine that it has been 
confined to the operations of that particular school 
or society which has been the accidental occasion 
of the name. It is a spirit confined to no age, or 
coimtry, or religion. Wherever the priesthood of 
any religion, Christian or pagan, have taken advan- 
tage of their spiritual influence to serve themselves 
instead of the public — to gratify ambition, and to 
obtain power for unworthy ends — ^there has been 
developed the proper spirit of Jesuitism. It is not 
a spirit peculiar to those men who have used the 
priesthood of Christianity for bad ends. It has 
prevailed more, committed more shocking enormi- 
ties, and on a scale infinitely more vast, under the 
forms of pagan religions than of Christianity. It 



PROTESTANT JESUITISM. 25 

is a genius as universal as the religious propensi- 
ties of man, and the depravities of human nature. 
We say religious propensities — for that term ex- 
presses the proneness of man to religious belief. 
It is a natural and powerful principle — and, unless 
enlightened, controlled, and chastened by Christi- 
anity, its tendencies are always towards extrava- 
gance ; and the greater the extravagance, the higher 
and more intense the gratification. Hence the cor- 
rupt and ambitious priests of all religions have not 
only found it easy to impose their fictitious dog- 
mas by nourishing these propensities, but they 
have foimd their account in it. 

Hence, too, we see, that the Jesuitism of the 
Romish Church is only an accidental form, in 
which this spirit or genius has been developed. 
It was a refinement — the highest consummation 
of die system. There is no evidence that such 
results ever entered the mind of Ignatius Loyola. 
On the contrary, there appears to have been a sin- 
cerity, not to say uncorruptness, in his purposes, 
so far as such a character can belong to fanaticism. 
And although it is doubtless true, that fanaticism 
always tends to corrupt the mind, yet its first cor- 
ruptions may be based on purity of intention. 
Loyola was a genius — a great man; as is suffi- 
ciently proved by th« conception and organiza- 
tion of his great scheme. Could his genius have 
presided over his work after his demise and onward, 
balanced by what may charitably be supposed to 
have been his virtue ; or, could it have been so 

C 



26 PROTESTANT JESUITISM. 

ordered, that all the members of that society should 
be like Francis Xavier, it is probable, not only that 
the bad principles and malepractices which belong ^ 
to the history of that institution would have been 
wanting, but that it would have achieved wonders 
of good to mankind. But neither was human na- 
ture, nor the age, good enough to render the exist- 
ence* of such a society safe ; and however it may 
be probable that the present age would impose re- 
straints on the tendencies of such an institution to 
aberrations from its proper design, yet it may be, 
and most lil^ely is, equally true, that human nature 
is no more to be intrusted with such irresponsible 
powers in a secret society now than then ; or in a 
great religious association, enjoying public confi- 
dence, but having its counsels in its own keeping. 
It is a remarkable fact, that the present history 
of our country presents the spectacle of religious 
and reforming associations as nearly conformed, in 
the principles and plan of their organization and in 
their object, to Ignatius Loyola's great scheme, as 
the time and circimastances will permit. And 
what is more, they have already begun to develop 
symptoms of a tendency to similar results. Even 
yet more : Loyola and his successors were com- 
pelled to vow submission to the pope, and in this 
way a check and control were held over them; 
whereas these societies of our own time and coun- 
try acknowledge no supervision. The pope is held 
accountable to the public — at least he is virtually 
accountable, for all that act under his authority ; 



PROTESTANT JESUITISM. 27 

and he actually dissolved this society when the 
public could no longer endure it. But what power 
shall dissolve an independent association, when it 
shall have attained an irresistible supremacy ? 

It is by no means to be apprehended that Jesuit- 
ism will attempt to re-enact those parts of its his- 
tory, in the same forms, which have been univer- 
sally reprobated. That would be entirely opposed 
to its character for shrewdness and policy. It is by 
far too wise. It would no longer be itself if it were 
to do so. Protestants may be assured that the 
Jesuits of the Papal Church will never be caught 
in such folly ; and while they are watched and pur- 
sued in that direction, they are actually on another 
l^ack. Nor is the policy of the Papal Church, as a 
whole, such as is commonly imagined among us. 
Whatever may be thought or said in this country 
to the contrary, she is humbled and abased before 
the world. The arm of her power has been broken. 
She was crushed in France ; she has been overrun 
by military force in Italy ; in Spain and Portugal 
her priests would be butchered at her own altars, 
if the resentments of the people could have sway ; 
she is a bankrupt in her own dominions ; and her 
only chance of recovering influence in the world is 
by a thorough reformation — ^by conforming to the 
character and demands of the age. Of this she is 
aware. 

To reform that church, however, is not so easy, 
on account of the extent and obstinacy of its corrup- 
tions. But that its high and influential dignitaries 



28 PROTESTANT JESUITISM. 

I 

feel the importance of it, as a course of policy, there 
can be no doubt. They know well that the world 
will no longer endure the vicious and criminal prac- 
tices, imder a religious garb, which have heretofore 
been tolerated. Even those communities which 
are most thoroughly papal in their religious prefer- 
ences and attachments, will not endure them ; much 
less can they be committed or carried on syste- 
matically under the light of Protestantism. Doubt- 
less there are yet many sinks of pollution and dens 
of vice unpurified within the precincts of papal 
jurisdiction, and remote from the arm of discipline ; 
but to assume that the authorities of the papal 
empire patronise, encourage, and foster practices 
which all Christendom reprobates, is to demand 
belief in a moral impossibility ; it is the very 
charge which they desire to see the Protestant 
world bringing against them, because they know it 
cannot be sustained ; and that, failing to be made 
out, it will operate to their advantage. It is impos- 
sible to say any thing worse of the Papal Church 
than has been said and extensively believed ; — and 
said not without reason ; — and yet that church lives, 
and not only lives, but flourishes. But when once 
it shall be settled and known that the charges still 
brought against that community are not true in ap- 
plication to the present state of things, though once 
there may have been a ground for them, the pub- 
lic mind will unquestionably turn in their favour, as 
it is always ready to sympathize with the injured. 
Nothing can be more unwise, therefore, and 



PROTESTANT JESUITISM. 29 

nothing more sure to operate in favour of the 
Church of Rome, than the attempts lately made to 
give currency and credit to such stories as Maria 
Monk, Rosamond Culbertson, &c. &c. That cor- 
rupt and abandoned priests in the West Indies and 
South America are addicted to all manner of vice 
and crime, is easy to believe. But the Narrative of 
Rosamond has too much the air of romance, and 
too much of the unnatural, to be credited. She 
acknowledges herself to have been once a crazy 
woman; and her book is proof enough that she 
ought still to be under treatment for the same 
infirmity. 

It is enough to say of Maria Monk's " Awful Dis- 
closures," that the British government will now see 
to that matter, if there be " the shade of a shadow" 
of truth in them. Nothing would suit them better 
than the laying open of such scenes, if they were 
to be found ; or making out proof of them, if they 
have existed. It is a business to which the British 
government are fairly entitled by their hereditary 
hatred of the Papal Church ; and which they will 
be sure to do most thoroughly, if there is any en- 
couragement for it. The papists must have been 
fools, indeed, if they have been so imprudent. It 
is impossible. We hesitate not to say, that such 
things could not be done in this age, nor hardly the 
most innocent of them, on any spot of the papal 
territories of Italy. We happen to know that the 
first meeting of Protestants called together in the 
city of New- York, in 1835, to hear and advise as 
C? 



30 PROTESTANT JESUITISM. 

to the publication of this book, and who all had a 
good appetite for things of this kind, were thor- 
oughly disgusted — gave their voice against it — 
and retired under the most disagreeable impres- 
sions, with the exception of a single gentleman, 
who evidently gave not the least credit to the 
story, but said — "its publication could do no 
harm." In this he was wrong. All others present 
believed it would do harm ; and their first impres- 
sions will doubtless be the last of the wide com- 
munity — a deep and thorough disgust. 

The evil of such publications is manifold: it 
not only injures the Protestant cause, and helps 
Popery, but it corrupts public morals. The eiFect 
is precisely the same as that produced by the 
prints and statements of the worst things done in 
the bad-houses of New- York, not long since spread 
out before the eye of the public by an agent of a 
benevolent society. How parents can consent that 
such books should come within reach of their 
children, may well seem strange ! It is mortifying 
that our Protestant community should have an ap- 
petite for such scandal ; and great is the responsi- 
bility of those who pander to it ! 

The taste for these publications, and the excite- 
ment produced by them, are the natural product 
of that false alarm which the Jesuitism of our own 
country has attempted to raise against the Jesuit- 
ism of Rome. Here is rogue chasing rogue^ — 
Jesuit in pursuit of Jesuit — ^but the older rogue is 
the wiser, because he has been longer in practice : 



PROTESTANT JESUITISM. 31 

Jie will not be overtaken, for the suflacient reason 
that his pursuer is on the wrong scent. 

The Rev. Mr. Dwight, Missionary of the Amer- 
can Board of Commissioners of Foreign Missions, 
favourably known to the public in the Journal of 
Dwight and Smith, 2 vols., giving us much sober 
and useful information of the countries and people 
visited by them, wTOte some letters two or three 
years ago for the American public, to show that 
this alarm about the inroads of Papists and Jesuits 
into our country was quite unnecessary ; and that, 
as Christians, we should rather be glad than sorry 
they had come, and are still coming in such 
shoals, inasmuch as they are likely to fall imder 
the light of Protestantism, and will give us a fair 
opportunity to convince them how much better 
Protestantism is than Popery. These letters were 
published. Mr. Dwight had been abroad ; his 
views had become enlarged ; he had seen the Ro- 
man, the Greek, and the Mohammedan religions in 
all their forms ; he had found out that the world 
were quite tired of all three, and wanted some- 
thing better ; he had dismissed the vapours of the 
imagination, and mingled with matters of fact ; he 
believed, so we think, that the superstitions and 
abominations of Popery had attained their ne plies 
ultra ; that the Jesuits, and that infidelity which 
Jesuitism and Popery had begotten, had done their 
worst ; that each and all were generally despised ; 
that the world was prepared for a favourable 
change, if an adequate redeeming power could 



32 PROTESTANT JESUITISM. 

be brought to bear upon it; — and, above all, he 
had so much confidence in Protestant principles, 
as to believe they w^ould remain unshaken, not 
only against the influence of scattered immigra- 
tions of papists into America, but against all the 
pow^er of Rome. To him it doubtless appeared 
ridiculous that Romanists were about to take 
America by storm ! If American principles could 
be subdued so easily, vv^hy, then, let them go; 
what are they good for ? 

The spirit of Mr, Dwight's letters may be sup- 
posed as follows : — " You, American Christians, 
have sent out me and my colleagues, a little band, 
to convert Papists, Mohammedans, and others, on 
their own ground, by the superior force of our prin- 
ciples ; and behold ! you are frightened the mo- 
ment a few straggling papists have found their way 
into your own territory, lest they should convert 
you ! This division of labour is the very thing 
you should have prayed for ; the work is come to 
your hands ; try, now, the strength of your princi- 
ples, and the excellence of your faith. If you be- 
lieve that we can make an impression, and do 
good here, on this immense and solid mass, buried 
and panoplied in a false religion, surely you will 
find it an easy matter to manage the few who are 
thus providentially thrown so immediately within 
your reach. Do you mean to say that you are 
afraid of them ?' 

" Ah ! but the Jesuits have come." 

*^ Jesuits ? who and what are they ? gods ?" 



PROTESTANT JESUITISM. 88 

" But they have brought over money.*' 

" Suppose they have ; you are not the people to 
be bought." 

" But they w^ill build churches, schools, and col- 
leges ; and get our youth and people." 

" I tell you, the papists are as poor as the mice 
of their deserted and dilapidated churches ; and 
the pope himself is a bankrupt, or about to become 
one. I doubt this story. Go to the pope's banker, 
himself a Protestant, in the city of New- York, 
through whose hands this money is remitted, and 
he will dispel your fears at once, on this score." 

"But are there not other bankers in this ser- 
vice ?" 

" If so, it can be ascertained. Bills of exchange 
cannot be negotiated and paid without somebody's 
knowing the origin and designation of the money. 
What signifies imagining ^ this mischief, when, 
if it really exists, it is perfectly easy to lay the 
hand upon it ? But, admitting there is money sent 
— -the more the better; it enriches the country; 
and certainly you are not afraid for your princi- 
ples." 

It has been said by some one that " alarm has 
become a trade in the community, and the love of 
excitement the appetite that supports it ;" and noth- 
ing is more true. All this clamour about the de- 
signs, the spread, and rising influence of Popery in 
this country, is historically described in the above 
remark. We are inclined, however, charitably to 
believe, that many, if not most of those who have 



34 PROTESTANT JESUITISM. 

taken up the echo, and sent it over the land, from 
the Eastern hills to the Alleghany tops, and passed 
it over the v^ide vale of the Mississippi, have done 
it very sincerely. They have caught the con- 
tagion, become nervous, and doubtless really think 
so. But the secret of the w^hole matter, when 
scrutinized, will be found in the convenience of 
such an excitement to keep in motion certain ma- 
chineries which have been formed, and which must 
have a needful supply of power. The people of 
this land — and it is a common attribute of human 
nature — ^love excitement ; and, unfortunately, there 
are those who know how to produce it and profit 
by it. When the bulletin announcing the papal 
invasion of our shores and territories has spent its 
influence, because the enemy cannot be seen, in 
comes Miss Reed's " Six Months in a Convent,^' 
and the Ursuline School is in flames ! When this 
is well digested, — ^which, it must be confessed, 
had in it some substantial nutriment, though a 
good deal of " ardent spirit," producing no small 
measure of intoxication — ^then comes Maria Monk, 
one of the most arrant fictions that was ever palm- 
ed upon the community. But the appetite is good, 
and it is all swallowed. Close upon the heels of 
this comes " Rosamond's Narrative," supported 
and recommended by the veritable certificates of 
reverend divines — illustrated with plates — the rep- 
resentations of which, in connexion with the text, 
would rank well with Mr. McDowall's edifying 
pictures — all for the instruction and benefit of our 



PROTESTANT JESUITISM. 35 

children and youth of both sexes, — to be found 
all over the land on the same table with the Bible ! 
Can a sober man lay his hand upon his conscience 
and say there is no Jesuitism at the bottom of all 
this ? — that the Protestants of this land, in their 
crusade against Popery, have not taken the weap- 
ons of their adversaries to fight them with ? 

For himself, the author believes with Mr. Dwight, 
that, with the true missionary spirit, desiring the 
conversion of papists to pure Christianity, and con- 
fiding in Protestant principles, their immigration 
here is the very thing to be desired. Politically, 
as a statesman, he might view the question differ- 
ently. He confesses, in that light, he does not like 
the rapid increase of foreigners among us. But it 
is not because he has any apprehension that pa- 
pacy is likely to supplant Protestantism. Such a 
fear would be a libel upon our principles, in this 
age of light, and in such advantageous circum- 
stances ; it would be a confession of their weak- 
ness and want of reason. It is morally impossible 
that papacy, in its proper character, should flourish 
here- And if it can be modified, reformed, brought 
back to the primitive character of Christianity, 
that, surely, is a consimmiation most devoutly to 
be wished by every Christian. It is not proba- 
ble that the Papal Church will ever be dissolved ; 
but more likely, that the spirit of a coming age, 
that God's providence and grace, will force it to a 
thorough and complete reformation. But that can 
never be except by coming ir t::^?itact with Prot- 



'36 PROTESTANT JESUITISM. 

estantism, and being influenced by its light. And 
that was the conception of Mr. Dwight's enlarged 
and liberal liiind. We heartily wish that the 
American Board would send out more such mis- 
sionaries ; they are worthy to be in the field ; and 
will send back a healthful influence to whence 
they go forth. Such letters as Mr. Dwight's make 
people think ; enlarge their minds ; and tend to 
redeem them from contracted views. It requires 
some boldness, indeed, to encounter such prejudi- 
ces ; but, nevertheless, such minds are made to do 
it ; their influence is felt ; it does good. 

It is humiliating to think that the public mind of 
this country should have fallen so much under the 
guidance and control of these originators and 
agents of such contracted plans, and that it should 
be brought to believe such preposterous and in- 
credible things ; that the public taste should have 
been so corrupted as to entertain and relish such 
scandal. We believe, however, that this influence 
and this effect are circumscribed, and that a little 
reflection will restore a proper feeling. It is un- 
manly, it is positively injurious, to yield to such 
statements ; if the public were to be long under 
their dominion, they would be frightened at a 
shadow, lose aU confidence in their better princi- 
ples, and become fit subjects for that very invasion 
and triumph which have been predicted. Nothing 
is more sure to produce such a result ; for a Pirot- 
estant religion, under such influences, will become 
so degenerate, that the example of teforiiled Biid 



PROTESTANT JESUITISM. 3t 

more circumspect Romanists will seem to the 
world to be better. Let it not be forgotten, that 
the Romanists in this land will take good care that 
the faults ascribed to them shall not be found ; and 
the consequence is inevitable, that their religion 
will ultimately triumph over those who are princi- 
pally occupied in bringing false charges. It is bad 
business ; it unchristianizes the Christian, and 
eclipses all his virtues. Certainly American Prot- 
estants can be more profitably employed. It is an 
unamiable work. 

As an incidental proof of the groundlessness of 
the alarm lately sounded in this country about the 
pope's special favours meditated and beginning to 
descend on the people of the United States, take 
the following extracts from the note-book of an 
American citizen, giving an account of his present- 
ation to his holiness, February, 1835, in company 
with other citizens of our republic, by our consul 
at Rome, Mr. Cicognani : — 

" When I entered the presence-chamber, his ho- 
liness was raising from his knee our consul ; with 
good sense, the ceremonials do not require Protest- 
ants to kneel. The Americans were left standing. 
Our names w^ere pronounced, and, as each gentle- 
man bowed, the most holy father turned towards 
him with a slight inclination of the head ; and ex- 
claimed, when the catalogue was ended, in a gay 
and affable manner, ' Eh come e possihili di recor- 
dame de tutti qiiesti nome V — (How in the world 

D 



38 PROTESTANT JESUITISM. 

am I to remember all these names?) He was 
dressed in the robes of his order, pure white wool- 
len turned up with white silk — ^naught indicated the 
pope excepting the red cross upon his white slip- 
per. His height is not remarkable; his person 
somewhat portly — more so than would be expected 
from his known temperance ; his face by no means 
marking his advanced age, and pleasing, notwith- 
standing he has too large a nose ; his voice agree- 
able and strong — how strong, I had a proof a few 
days ago, as it resounded in the Sistino chapel ; his 
bearing was modest and affable, and with becoming 
dignity. He half leaned upon a table, and con- 
versed about half an hour in Italian, Mr. C. acting 
occasionally as interpreter. He spoke only of 
church matters ; of the progress of the ' true faith' 
in the United States ; admired greatly Bishop Eng- 
land ; was astonished at the rapidity with which he 
travelled, and gave an entire tour of the bishop's 
last visitation from New- York all through the 
United States ; to Havana, thence to France, and 
so on to the Eternal City. He inquired of a gentle- 
man from Maryland about several acquaintances. 
Asked me if I knew Bishop ^^^2:^^^ of Missouri, or 
Bishop Portier, and seemed pleased to learn that I 
had been a scholar of the latter prelate ; said he 
was an excellent man. The entire conversation 
showed that his holiness was perfectly conversant 
with America. His assurances were, that he was 
perfectly well satisfied with us, and begged that 
we would inform our governors that he was so. 



PROTESTANT JESUITISM. 39 

' I am very well pleased with the United States ; 
for,' he continued, numbering his reasons with one 
finger upon the fingers of his other hand, just as 
I have seen a certain gentleman of high stand- 
ing at our bar — ' I am well pleased, for the Catho- 
lics there are a good people— then the bishops are 
good bishops, very good indeed. I am well pleased, 
for the government protects the Catholic religion.' 
* Say to his holiness,' said a dapper dandy, with 
more of what we considered spirit than either good 
sense or politeness- — ' Say to his holiness that our 
government protects all religions.' — 'What does 
the gentleman remark V — ' He says,' answered Mr. 
C, Uhat the United States have always protected 
the Catholic religion.' How different the state of 
this pope's prerogative from that of Hildebrand or 
Julius, when he must be flattered with a shadow 
by the cautious suppression of truth ! After this 
blunder our consul thought it high time to remove 
his backwoodsmen, knelt, and presented a petition 
for indulgence during Lent, which was granted. 
Several gentlemen brought rosaries to be blessed ; 
this his holiness readily did, after having first ask- 
ed if -they were intended for Catholics. Mr. C. 
again knelt, and we were bowed out. The im- 
pression left upon me is, that simplicity and amia- 
bility may be found in high places, and Christian 
humility in an ecclesiastical prince ; and I am 
readily disposed to believe all the good the Ro- 
mans are fond of repeating of their Pope Gregory 
XVI, W, F, B," 



40 PROTESTANT JESUITISM. 

The simplicity and naturalness of this narrative, 
as well as its inherent marks of probability, are 
sufficient vouchers of its correctness. On that 
point the reader will be satisfied. What, then, are 
the inferences ? First, that the pope is far from 
enacting the part of a Jesuit here.: he declares 
frankly the interest he feels in the United States ; 
praises the character and compliments the fidelity 
and industry of his own bishops, &c. ; says he is 
"well satisfied with us," and "begs that our gov- 
ernors may be so informed." — " I am well pleased 
with the United States, for the Catholics there are 
a good people — then the bishops are good bishops, 
very good indeed. I am well pleased, because the 
government protects the Catholic religion." Thus 
much the pope knows, and very civilly expresses 
his gratitude. 

But suppose the charges of the pope's designs 
on the United States were well founded — could 
such a conversation have taken place ? Would he 
be likely to send his compliments to the " govern- 
ors" of the United States, that he is well pleased 
in having their help, and in being so well supported 
by them in his machinations for undermining our 
institutions, &c. ? If so, it must indeed have been 
a refinement of Jesuitism beyond all former refine- 
ments, so effectually to conceal his art by the ap- 
pearance of such artlessness ! If this be an hon- 
est record of an honest transaction, the pope must 
be as ignorant and as innocent of the plan, of which 
he stands accused against our country, as a new- 



PROTESTANT JESUITISM. 41 

born infant. He did not at that time even know 
that he was suspected, else the conversation must 
have taken a very different turn. Pope Gregory 
XVI. seems to be otherwise occupied; for Mr. 
Dewey informs us, " that it is found quite impos- 
sible to restrain the present pontiff from a course 
of expenses [for domestic purposes, we under- 
stand] which threaten the ruin, in temporal power, 
of the Papal See. It is said that the annual ex- 
penses of the government now exceed the income 
by about three million of piastres. To meet this 
deficiency, the revenues [prospective] from one vil- 
lage and district after another of the Roman state 
are pledged away to the bankers, from whom the 
money is borrowed, without any prospect of re- 
demption ; and I am told that ten or twelve years 
of extravagances like this must leave the papal ex- 
chequer in a state of complete bankruptcy." One 
of these extravagances is the rebuilding of St. 
Paul's Cathedral, which a few years ago was bm*nt 
down. We are informed by the same authority 
that the income of the Propaganda has decreased, 
since the conquest of Italy by Bonaparte, from 
$300,000 per annum to $100,000 — which sum is 
much exceeded by the annual revenue of several 
Protestant missionary and other societies in Great 
Britain and America. 

It will perhaps be suspected that the author of 
the narrative of presentation to the pope, intro- 
duced above, was a papist, as the fact of his hav- 
ing been a pupil of Bishop Portier is recognised, 
D2 



42 PROTESTANT JESUITISM. 

and that therefore his story is partial and Jesuitical. 
Admitting that he was a papist, being a citizen of 
New-Orleans and a man of the world, it is not at 
all probable that in such a connexion he was aware 
of our American Protestant alarms, &c. But in 
the ceremony of presentation he classes himself 
among the Protestants, who were not required to 
kneel. Farther, in another part of this narrative, 
not quoted above, he speaks of "the head and 
mother of all churches" as a ridiculous pretension. 
He alludes sarcastically to " the carnal weapons" 
of the 3000 household troops of "the most holy 
father," as being needful to protect " his sanctity" 
[santita] ; and avers, that " even these arguments 
of kings have not always availed" — alluding to the 
captivity of the pope under the arrest of Napoleon. 
He also brings out a curious domestic secret of the 
pope's order of the day for Sunday, which acci- 
dentally met his eye, suspended on the wall in a 
frame, from which it appears, that " On Sunday 
morning the head of the church sees the minister 
of state, and on Sunday evening transacts business 
with the manager of the papal lotteries" — not very 
puritanical. 

Another curious development on this occasion : 
" An old general [on duty in the Vatican] accosted 
me, and said 'he was an Italian; was well ac- 
quainted with American affairs ; was perfectly 
aware the Americans are wjiite and speak English ; 
the first time he had heard there was such a nation 
he had learned that much ; it was about twenty-five 



PROTESTANT JESUITISM. 43 

years ago, when he saw an American flotilla of 
beautiful ships off the coast of Africa,' " &c. We 
do not pretend that it would be fair to generalize 
from this isolated case of ignorance in a person of 
high office in the Vatican, to prove that such heads 
cannot be supposed to have devised such nefarious 
and diabolical designs against America as are aver- 
red ; for this deponent saith — " The entire conver- 
sation [with the pope] showed that his holiness was 
perfectly conversant with America." 



44 PROTESTANT JESUITISM. 



CHAPTER III. 

Papacy the High School of Jesuitism. 

It has already been remarked, that Jesuitism ac- 
commodates itself to circumstances. It is impossi- 
ble, therefore, in this age of Hght and general in- 
formation, that it should assume those gross and pal- 
pably offensive forms which in former ages charac- 
terized the grand school known by the name of 
Jesuits, and which have been so abundantly ex- 
posed by Pascal and others. Even in the Papal 
Church, Jesuits are known to a great extent to be 
circumspect and exemplary before the world — un- 
impeachable in the relations and conduct of life, so 
far as they can be observed. It is impossible to 
say how many of them are as pure in their minds 
as seems to be accredited by their external conduct 
—in other words, how many are not Jesuits in the 
character commonly ascribed to them by Protest- 
ants. The character and demands of the age have 
modified — ^we may say, purified them. It is vain 
to deny that there are pure and exemplary men be- 
longing to the papal priesthood, both in Europe and 
America ; and common charity would also award to 
them the character of Christian conscientiousness. 
This tribute of respect has been cheerfully and 
honourably given by the puritan Protestants of 



PROTESTANT JESUITISM. 49 

Boston to Bishop Cheverus, as certified by his 
life and labours, while resident in the metropolis 
of New-England — afterward a cardinal, and a can- 
didate for the triple crown; and to Bishop Eng- 
land, of Charleston, by those Protestants who knew 
him. It is equally well deserved, no doubt, by 
many prelates and dignitaries of that church who 
might be named. There have even been popes, 
whose Christian character cannot be questioned. 
Instead of being prone to deny the virtues and 
worth of papists, clergy or laity, where they are 
apparent, it is not only more honourable, but more 
for the interests of Protestants, to admit and hail 
the proof. The impression of such worth is made 
on the world, and a refusal to acknowledge it is 
unhappy in its influence, and will unavoidably 
operate more to the advantage of the proscribed, 
than the admission of it. 

As intimated in the last chapter, we believe that 
the present policy of the Church of Rome is to re- 
form and purify itself, as presenting the only pros- 
pect of maintaining its ground in the world. We 
do not, however, believe that she has conceived or 
proposes any plan of reformation, that promises to 
bring her back to primitive purity and simplicity ; 
but only to purge away those enormities, against 
which the opinions and taste of the age have been 
so fully declared — to the end that she may stand 
acquitted of those grave charges, which have been 
so long brought and so well sustained ; and that 
she may be restored to the respect and good 



46 IPROTESTANT JESUITISM. 

opinion of mankind. It is to conform herself to 
the decencies of the present state of civihzed 
society. This resolution is for the most part the 
fruit of a policy, and not the result of a consci- 
entious effort; for the papal hierarchy is a grand 
political institution, and occupies a political posi- 
tion in relation to all the world. It is the oldest 
institution of this class in human society now ex- 
isting; it possesses in its archives the records of 
the oldest and most tried school of political experi- 
ence ; it has ever been governed by the coimsels 
of the wisest and greatest of men ; the greatest 
and wisest men are still at its head ; and although 
its pohcy is its own and peculiar, it is nevertheless 
a polity well entitled to have the jealous watch of 
all other governments, and of all the world. The 
best definition of this hierarchy would be the sim- 
plest and most exact definition of the genius of 
Jesuitism — a religious society governed hy princi- 
ples of human policy for worldly ends. In all 
forins of application of the term Jesuitism which 
we have made, and propose to make, in the prog- 
ress of this work, a reference is had to the above 
form of statement, standing in italics. Of course, 
it is to be understood, that the spirit of Jesuitism 
may exist and be developed in the isolated position 
of individuals, and may in such a ease be fairly 
ascribed to them, although accident may have sun- 
dered them from any concert with others. 

Jesuitism differs from the spirit of Christianity, 
as human competition for secular and worldly pur- 



PROTEStANT JESUITISM. 47 

poses differs from aims which have a lodgment in 
heaven, and from acts which are based on a divine 
precept having reference to the interests of eternity 
in contradistinction to the interests of time. In 
pretension Jesuitism is identical with these high 
religious aims ; but, in fact, it has the grovelling 
character of a worldly purpose. The spirit of 
Christianity relies on measures which revelation 
has prescribed for the accomplishment of its ends ; 
Jesuitism on human device. The former cherishes 
the relations of dependance on God ; the latter con- 
sults its relation to man. Christianity discards the 
policies of earth ; whereas Jesuitism does not look 
beyond them. The spirit of Christianity takes up 
its position on the platform of revealed wisdom, 
and by the side of Omnipotence ; Jesuitism feels 
only that it is in conflict with the wisdom of man, 
and consecrates its energies to outdo man. The 
former is scrupulous in employing only such meas- 
ures as God has authorized; while the latter as- 
sumes that the end sanctifies the means. In a 
word, the spirit of Christianity is above the world, 
eschewing its counsels ; while Jesuitism is in the 
world, actuated and controlled by circumstances. 
But Jesuitism is always careful to appear to be 
clad in the same garb, and professes to be actuated 
by the same spirit. This is Jesuitism in its na- 
kedness — in its principle — in its original, unmixed, 
unmodified state : It employs religion to gain the 
world. 

Such is the character of the grand hierarchy of 



48 raoTESTANT JfiStJlTISM. 

Rome. It is itself the High School — the normal 
institution — the perfect model — the university — 
where are graduated, and whence are sent forth 
upon the world, its finished scholars ; and every 
priest is a Jesuit. That is — a Jesuit in commis- 
sion. It may be, however, and candour obliges us 
to admit, that every papal priest is not a Jesuit in 
character, in heart. There are doubtless among 
them pure and conscientious men, who are incapa- 
ble of acting on the principles of such a school. 
Nevertheless, it is their duty as faithful adherents 
of that church. 

The system of papacy is the finished work of 
human wisdom, grafted on a spiritual influence un- 
lawfully acquired and appropriated. Its perfection 
consists in being built upon and incorporated with 
a spiritual influence as a base — as the radical in- 
gredient — the skeleton form. Spiritual influence 
is its place of sanctuary, where no vulgar eyes can 
see, no profane feet approach, no hostile hands in- 
vade. It is a secure adytum, an impalpable pano- 
ply, an inexhaustible magazine, a battery apparent- 
ly masked, but ever open and well attended. It is 
this which has given to papacy advantage and su- 
premacy over other policies, which pretend to no 
such connexions. The king has dominion over the 
body; the pope over the soul. The king enjoys 
the allegiance of his subjects contingently ; and the 
contingency is vested in the absolving power of 
the pope. Although this claim may in these 
modern days be laughed at by the prince, it may 



PROTESTANT JESUITISM. 49 

yet become practically a grave matter to him, so 
long as it has a hold on the conscience of the 
devotee that is his subject. 

The fabric of the papal polity is the work of 
many centuries ; human wisdom has been exhaust- 
ed upon it ; there is no room for improvement in a 
thing of this kind. All its principles are well un- 
derstood by its priesthood, who are scattered over 
the face of the earth, clustered around the thrones 
of kings, standing daily to minister in their pulpits, 
closeted with the learned and influential, and admit- 
ted to the sanctuaries of domestic privacy, to preside 
over the pupilage of infancy, and dictate the last 
testament of the dying. And it is a system of 
pure human policy, which manages and directs the 
whole, to acquire and secure influence. Its posi- 
tion aff'ects to be I'elative to God ; it is in fact rela- 
tive to man. Its sanctions come armed with the 
mysterious power of a spiritual influence, while its 
counsels are political. 

While, therefore, we would be generous in giving 
credit for the life, manners, and Christian zeal of 
individual members of the Church of Rome, wher- 
ever there is credible evidence of their personal 
worth, whether of the clergy or laity, we are com- 
pelled to the conclusion, from the history and as- 
pects of that complicated and vast hierarchical poli- 
ty, that it is radically and thoroughly corrupt — an 
institution based and managed on worldly principles 
— and, as such, the highest and most perfect school 
of Jesuitism which the world has ever seen. 
E 



50 PROTESTANT JESUITISM. 



CHAPTER IV. 

The Temperance Reformation a failure. 

It is impossible that the pubhc of this country 
should not have observed the rapid growth and in- 
creasing influence of the Temperance Society ; and 
discerning minds must also have noticed, that, for 
the accomplishment of its objects, high pressure 
forces of the nature of compulsion have been con- 
trived and employed, in w^ays and to an amount 
not very approvable. If the reformation were 
real to the extent declared ; if it were sound and 
healthful, and based upon correct principles ; if 
the groimd supposed to be occupied in the stages 
of its progress could be maintained, and advances 
were still practicable in the same career, it must 
be conceded that it would be unwise and wrong 
to attempt to arrest its progress, or to throw any 
obstacles in its way. But in the examination 
now proposed, and in the statements which the 
author has to make, he professes to be as consci- 
entious as any person can ever have been in pur- 
suing the opposite course. He thinks the time 
has come not only when the community must pause, 
but when they have already begun to pause, over 
the extraordinary doctrines and proceedings of this 
society and its cognate ramifications. We know, 



PROTESTANT JESUITISM. 51 

from actual observation, that great numbers of our 
most respectable citizens have passed gradually 
and entirely through, from an original and great re- 
spect for the temperance cause, so called, to a 
state of diffidence ; from diffidence to disrespect ; 
and that not a few^ have taken pains to show their 
contempt. 

The arrogance, dictatorial airs, and tyranny, as- 
sumed and practised by this society over the pub- 
lic, and over individuals, are only one of the modes 
in which a reforming empiricism has recently 
overrun the land. But, as it has rather outdone 
any other race of the kind in the phrensy and fury 
of its career, abolitionism perhaps excepted, it 
presents a more notable example for consideration. 
Had not the writer of these pages been convinced 
that this society is doing more hurt than good, he 
would not have meddled with it. We shall pro- 
ceed to give some reasons for this belief. 

The society set out with extravagant and incred- 
ible statements of fact ; and has been obliged, in 
order to keep up the excitement and maintain its in- 
fluence, to continue that course. The author's own 
theory is, that all extravagance in doctrine and fact, 
palmed upon the public for practical purposes, is 
pernicious in its influence ; and observation has 
confirmed this theory. This has been most stri- 
kingly evinced in the efforts for the temperance 
reformation. 

When the writer first began to listen to the pub- 
lic lecturers on this subject as they were going 



52 PROTESTANT JESUITISM. 

about the country, and to the corresponding ema- 
nations of the press, his nerves shrunk from the 
statements most in use, as they have ever done 
since, under the feehng that they demanded an 
unreasonable faith; but, notwithstanding, in so 
good a cause he w^as disposed to overlook them 
for the sake of the end in view^. But the perpetual 
iteration of extravagance on the public mind, how- 
ever important and hallowed may be the purpose, 
— and the more so, the worse the effect, while sus- 
picion is awake, and the conviction finally estab- 
lished that such is its character, — ^renders the pub- 
lic callous to the impressions designed to be pro- 
duced, and sensible people turn away in disgust. 

It is possible, however, with the great mass of 
the community, and so long as the popular mind 
is infected with the love and determination for ex- 
citement, — and especially so long as the people 
are urged on by an organized corps of itinerating, 
artful, everywhere-present empirics, — in such a 
state of things, it is even possible to carry an un- 
reasonable, unphilosophical theory by storm, against 
the sobriety and good sense of the community. 
The great public, busy about other matters and 
their private concerns, but finding gratification at 
intervals of repose in sympathizing with philan- 
thropic projects, are always ready to be wTought 
upon by an adequate machinery. Voluntary and 
hasty organizations have been the fashion of the 
day. Whatever is started, a national society must 
at once be got up, which is imposing in its very 



PROTESTANT JESUITISM. 53 

name ; a list of respectable names must be obtain- 
ed, as members and patrons, which is also imposing 
and influential ; a secretary and an adequate corps 
of assistants must be appointed and provided for 
from the first-fruits of collections ; a band of popu- 
lar lecturers must be commissioned, and sent forth 
as agents on the wide public ; the press, with its 
many-winged messengers, is put in operation ; cer- 
tificates fitted for the purpose are made out, sub 
mitted, subscribed, and sworn to ; the entire ma- 
chinery is put in operation ; subsidiary societies 
are multiplied over the length and breadth of the 
land ; the end proposed is manifestly a good one ; 
and how can the community resist the sway of 
such an influence ? Nobody feels it his duty to 
oppose, for the cause is good ; every one believes, 
because everybody else does ; credit in all state- 
ments goes by authority, not by conviction; the 
prime agents believe, first, because it is their duty, 
and' next, because, having told the story so long, 
they have no doubt of its truth ; new discover- 
ies are made, new sophistries invented, new facts 
developed on hypothetical statement^; tracts and 
books are written, and find a ready market; the 
daily and weekly journals are burdened with the 
weight of new matter, and with new versions or 
repetitions of old ; it is " line upon line, and pre- 
cept upon precept, here a little and there a little ;" 
the heavens above and the depths beneath, fire, 
earth, air, wind, and water, are ransacked, and fail 
not to yield their treasures of things new and old. 
E 2 



54 PROTESTANT JESUITISM. 

In a word, the public are overwhelmed — ^literally 
carried by storm — there is no resisting it. Think- 
ing is out of the question. The fashion and ne- 
cessity are, to fall in with the current, and float 
along with it. It is the easiest and cheapest. Who 
can stop to examine such an accumulation — such 
a world of materials ? Who so presumptuous as 
to dissent from such a weight and amount of 
authority? He might as well throw himself in 
the way of an avalanche, or stretch out his hands 
to stay the progress of yonder comet, that comes 
from unknown regions, and is sweeping through 
the heavens. 

It is singular, and even marvellous, that a cause 
so simple as that of temperance should have been 
made so complicated ; that the only philosophical 
theory appertaining to the subject, at first indistinct- 
ly recognised, because common sense had a little 
to do with it, has been overlooked, and at last com- 
pletely buried in a mass of false theories ; and that 
the only tenable position has been abandoned for a 
wide and ever-widening field of untenable specu- 
lation. The theories now most prevalent, and the 
popular belief founded upon them, have lost sight 
of the proper merits of the question. If this were 
simply a harmless mistake, or a harmless series or 
concatenation of mistakes, to be dropped into the 
sea, whence they have been fished up, when the 
public shall have been satisfactorily amused by 
them — since they must have an occupation — ^the 
best treatment would be to let them have their 



PROTESTANT JESUITISM. 55 

day. But, unfortunately, these mistakes are practi- 
cal and influential ; they have to do with the health, 
the physical and moral energies, the well-being, 
and very life of the community. That which they 
are intended to benefit, they injure ; that which 
they are brought in to save, they destroy. 

The only theory that can be maintained on the 
subject of temperance is, that the stimulation pro- 
duced by alcohol is injurious to the animal econo- 
my on certain contingencies. This is its simple 
form of statement — and it applies to animal nature, 
without qualification or restriction, only in its most 
healthy and perfect state, as in the condition of in- 
fancy. That it is injurious in all states of the 
animal economy, and in all degrees of application, 
is a theory of empiricism. For alcohol is as .legiti- 
mately and philosophically an item, and a useful 
item, in the materia medica, as any that can be 
named. Certain substances, called poisons, are 
injurious, and when administered in given por- 
tions, prove fatal to animal nature. Therefore, 
empiricism says, they are injurious in all cases 
and in all degrees. This is not true. It is known 
that arsenic is ordered and used in the practice of 
medicine for the relief of certain diseased con- 
ditions, or local diseased affections, of the human 
body. 

But what is a poison ? All that can be said in 
answer to this inquiry is, that it is an active agent 
when applied to the animal economy in certain 



56 PROTESTANT JESUITISM. 

specific relations, internally or externally. Some 
act from an external application ; others have their 
power by being administered internally. Both 
classes — all, may be innocent, and even useful, as 
parts of materia medica, when employed scien- 
tifically and skilfully. It is only in unskilful hands, 
or by blind accident, that they prove injurious. 

Admitting that alcohol is a poison, under the 
general definition of an active agent, it is not a 
poison in the common sense of the term. The 
substances commonly called poisons are, if the 
writer does not mistake, not only violent, but rend- 
ing, dissolving agents, when applied or adminis- 
tered to the animal economy in sufficient quanti- 
ties. It is here supposed that they are dissolvents 
in all cases, and always have that tendency by a 
direct action. Their inflammatory agency is not a 
stimulating, sustaining power, even temporarily. 
They are in no case tonics, provoking and assist- 
ing nature in a languishing state to a more vigor- 
ous and healthful action, although they may be 
employed to counteract, and perhaps to eradicate 
disease. 

Alcohol is not a poison in this sense. It is 
simply a stimulating agent. Its injurious effects 
are produced, not by direct, but indirect action — 
more properly, by reaction. When administered in 
a suitable degree, it may act as a tonic on the lan- 
guishing functions of nature, where disease or ex- 
cessive abstinence has enfeebled the constitution. 
It may even be used habitually and excessively for 



PROTESTANT JESUITISM. 57 

years, till a man has become a drunkard, and his 
constitution shattered by the delirium tremens ; 
and yet, if he could be induced to break off at this 
point, nature, by the force of its vital energies, 
other hinderances out of the way, would renovate 
herself. The injury produced is by a reaction 
consequent on an habitual and excessive stimula- 
tion, and not by the dissolving power of a chymical 
poisonous agent. The animal constitution is not 
undermined by the latter, but shattered by the 
former cause. Both, doubtless, are destructive ; 
but they are not the same class of agents, nor are 
their modes of operation the same, but diverse 
and opposite. The one stimulates, and ultimately 
breaks down and dissolves the constitution by in- 
direct action, while the other marches directly and 
immediately to its destination. Hence the face- 
tious but truly philosophical retort, which has 
often been made by gray-headed but temperate 
drinkers of ardent spirits to the abstinent theorists, 
that if alcohol be a poison, it is certainly a very 
slow one. 

The author has long since been prepared and 
resolved to go all lengths in the war of extermina- 
tion against the common use of ardent spirits ; and 
he still believes, conscientiously, that the good of 
society and of our race demands it. But he can- 
not be convinced that this point is to be gained 
so 'well or so soon by a sacrifice of truth, and by 
a false philosophy; or that a fanatical crusade 
against vice can be so salutary as a sober but de- 



68 PROTESTANT JESUITISM. 

termined reformation, conducted on enlightened 
principles. The danger of alcoholic drinks does 
not arise from the fact that they are a poison in the 
common sense of this term, but simply from the 
consideration that the unnatural appetite created by 
the habitual use of them, in many cases, becomes 
ungovernable, unmans man, and converts him into 
a brute, a savage, a fiend ; destroys himself, and 
desolates society. The true and sober statement 
of the case is sad and melancholy enough to pre- 
sent all the motives theit are required for an ade- 
quate reformation. 

The author cannot, however, with his present 
views, yield to the theory that would eject alcohol 
from the materia medica, even though it be set 
down as a poison. Poisons are not of course injuri- 
ous. That depends on two contingencies : the 
state of the body, and the degree administered. 
They may be, and often are, beneficial ; nay, they 
are useful and indispensable. In the accidental and 
constantly fluctuating states to which the animal 
economy of man is liable, we could not do without 
poison. It is constantly used — used in medicine, 
in food, in drinks ; pervades our animal natures as 
an ingredient of their composition ; it runs in our 
blood ; lies in the natural depositories of secretion ; 
lurks everywhere in our systems ; oozes from the 
pores of the skin, and may be collected from the 
surface of the body. The chymist will find it in 
all these places and conditions, if we could aiFord 



PROTESTANT JESUITISM. 59 

to submit ourselves as the subjects of his experi- 
menting hand. Of this there is no doubt. 

Tobacco is a poison — a palpably destructive one 
— in all its degrees ; and yet great numbers of men, 
clergy and others, may be found smoking, chevsring, 
and spitting away their nervous vigour, their health, 
their lives, wrho would be horror-struck if they 
should see their neighbour drink a glass of wine, 
and would most certainly inflict upon him an un- 
compromising lecture on total abstinence ! The 
man who uses tobacco must live proportionably 
high in the selection and use of his meats and 
drinks — else he will assuredly die, and die soon, if 
his indulgence is considerable. Our natures can- 
not resist the wear and tear of such a tremendous 
agent — of such a poison. We may use wine with 
impunity, not to say for our advantage, in moderate 
degrees ; we can stand the shock of the habitual 
use of ardent spirits, in a limited measure, main- 
taining what would once have been called a tem- 
perate degree ; a feeble constitution, under such a 
strict regimen, may even be benefited by it ; but no 
feeble man can bear the use of tobacco, unless he 
eats and drinks proportionately in his own defence. 
And yet those very men who use tobacco habitually 
and disgustingly tell us, that alcohol in every form 
and degree is a poison and destructive, in fermented 
liquors as well as in ardent spirits ; and they sol- 
emnly warn us against it. They have pronounced 
the production and use of wine a sin— a moral 
vso-ong — against society and against God ; and for 



60 PROTESTANT JESUITISM. 

the same reason, certainly, if there be any reason m 
it, that the production and use of tobacco is a sin ! 
The main theory now relied upon in the totally 
abstinent system, if we rightly apprehend their 
position, viz., that alcohol in all forms and degrees 
is a poison — is sophistical and fallacious — a vulgar 
error, and an empirical doctrine, if our definition of 
a poison is a proper one. If it is only a poison, it 
is a very harmless thing ; it may even be beneficial, 
prudently administered. There is no occasion of 
alarm, no argument against its use, on that account 
simply. To escape from poison, in meats or in 
drinks, or in any possible way, we must go out of 
the world. Indeed, we could not do without it ; it 
is one of the indispensable agents in the world of 
nature around and within us — for health to keep 
us well, and for sickness to make us well. It is 
by overlooking the true theory, that the Temper- 
ance reformers have placed themselves in this false 
position. More probably it was by becoming dis- 
satisfied with the true theory, because it did not af- 
ford scope enough for extravagance — ^because it 
did not open the way to extremes. Nothing will 
do for the empirical school of reformers but the 
ne plus ultra of a possible push — right or wrong, 
reasonable or unreasonable, good or bad. It is the 
profit of the trade — ^the love of power — the intoxi- 
cation of an influence, which they feel to be in their 
hands. The original aim of the enterprise was 
good ; those who first engaged in it did so from 
the purest motives ; they have been sustained by 



PROTESTANT JESUITISM. 61 

the virtue of the community ; but, having obtained 
pubUc confidence, borne aloft on the shoulders of a 
virtuous and confiding people, new prospects and 
visions of influence and power have opened before 
them ; they have become giddy with the tempta- 
tions of their unanticipated eminence ; and the sim- 
ple purpose at first contemplated is now unsatis- 
factory. They have declared new discoveries; 
proposed new theories ; enlarged their plan ; and 
appealed to the public to sustain them in the 
achievement of a mighty and glorious work — to 
resign to them a field which has opened upon 
them only by degrees, and the present prospects of 
which had not originally even gleamed upon their 
ardent imaginations ! They set out imder the ban- 
ner of Temperance — would that they had been 
satisfied with that ! next came abstinence, limited ; 
next, total abstinence from meats as well as from 
drinks ; and they now propose to teach mankind 
how to live without eating or drinking ; for the non- 
eating theory is the natural child of the non-drinking. 
He who dissents from their opinions is proscribed 
as a heretic ; persecuted as an enemy of his race ; 
and if they do not overtake and dispose of him, it 
cannot fairly be charged to their want of zeal and 
determination. For they have now got power, and 
the use of it is sweet. 

But we must not lose sight of the true theory of 
Temperance. The false positions of these empiri- 
cal reformers are more than one. That they should 
still retain the name of Temperance men, since they 

F 



62 PROTESTANT JESUITISM. 

have totally changed their ground, or gone off from 
it, is wrong. They have not an item of principle 
that entitles them to it. Their only appropriate name 
at present is Total Abstinents — or, if more conve- 
nient, Teetotals. Much cannot be said in favour 
of the euphony of either of these terms ; and we 
confess that we are totally ignorant of the origin of 
the second. Nevertheless, it has been applied, and 
is understood. Those who stand on the original 
ground of this cause are the only Temperance men, 
if we adhere to propriety of speech ; and if the ap- 
propriate names could now be applied in common 
use, it would place each class in their true position. 
A name often has a great accidental influence, and 
such is the case here. The Teetotals, by assuming 
a name which does not belong to them, are in a great 
measure screened from a proper estimation. 

We have stated that the true theory respecting 
the use of alcohol, diffused in drinks, is, that it is 
injurious only as a stimulant. That it is a poison, 
is not of course an objection ; nor, indeed, is its 
stimulating power injurious, as a matter of course, 
and in all cases ; it may even be useful as a medi- 
cine. 

It is proper, perhaps, to say in this place, inas- 
much as it is generally conceded that alcohol re- 
sides in fermented liquors, as well as in those arti- 
ficial productions called ardent spirits, with a dif- 
ference only as to amount, we are not confident 
that philosophy requires us to distinguish between 
the natural eiFect of an equal measure in one form 



PROTESTANT JESUITISM. 63 

and in the other, when used in drinks. We are 
indined, however, to the opinion, that there is a 
difference in its effect on the animal economy in 
these two forms. But it is affirmed, and not with- 
out reason, that the majority of wines are charged 
with the naked form of alcohol, for the purpose of a 
better preservation. For the present, therefore, we 
shall not insist on distinguishing between alcohol 
in wines and in ardent spirits. 

It is, then, as is evident, the stimulating effect of 
alcohol upon the animal economy, that is injurious. 
But on what contingencies ? and in what cases ? 
Let it be observed, that but for the danger of ac- 
quiring an imnatural appetite for this stimulant 
by the habitual use of it, and the ruinous excess 
that is naturally consequent, it is probable that 
nobody would have discovered it to be an evil, 
any more than the common nutriments conveyed 
in food. There are few who do not occasionally 
eat too much, and who are not injured by it. Many 
habitually eat to excess, and shorten their lives. 
This evil, however, is so trivial, compared with the 
excessive use of alcohol, that no society has yet 
been got up to prevent gluttony. But the habitual 
and excessive use of alcohol has in fact committed 
great ravages in society. There is no proof, how- 
ever, that the moderate use of it in fermented 
liquors, or even in distilled forms, has been injuri- 
ous, except as a temptation to excess. It is proper 
to allow all the force of the argument that can be 
raised on this condition, which, it must be confessed, 



64 PROTESTANT JESUITISM. 

is not trivial. There is undoubtedly danger—- and 
great danger, in this temptation. It has been main- 
tained, with great truth and force, that temperance 
in the use of alcoholic drinks is always the medi- 
ate stage to intemperance, where the latter has 
followed. 

It must be conceded, then, that it is not the use 
of alcoholic drinks in all cases and in any case, that 
is destructive ; and we are not aware it can be 
proved that it is commonly injurious, except as 
leading to excess. We come, then, to the plain, 
common-sense view of the question — that it is the 
use of alcoholic drinks in excess which is injuri- 
ous. The philosophy of the injury is obvious on 
the theory propounded — that the habitual and ex- 
cessive stimulation of the animal economy by this 
means is destructive, because we find it always 
proves so. Neither is it any less true, that the 
moderate or temperate use of alcoholic drinks is 
not destructive, if we are to be guided by observa- 
tion. We do not, in this place, say it may be bene- 
ficial ; it is enough that it is innocent. We believe, 
and probably all will admit, that but for the intem- 
perate use of alcoholic drinks, or its excesses, the 
Temperance reformation would never have been 
assayed ; but the world would have gone on with- 
out imagining that alcohol is an evil ; and that, too, 
probably in the best state of society. There is 
much more reason to suppose, in such a case, that 
eating, as very generally practised, would have 
been an occasion of reforming attempts. What, 



PROTESTANT JESUITISM. 65 

then, would probably have been the state of the 
public mind, on such a supposition, in relation to 
the use of alcoholic drinks, we hold to be a pretty- 
fair estimate of the natural effect of such modera- 
tion ; certainly a much fairer rule than the wild and 
extravagant theories which the Temperance ref- 
ormation has brought forth, because it would be a 
sober and common-sense view. 

Alcoholic drinks have been in use in all ages, and 
in all ages have been abused. Their use is recog- 
nised in the Old Testament Scriptures, but not 
prohibited. Surely, on the principles of the Total 
Abstinents, our Saviour, at the marriage in Cana 
of Galilee, should have turned the wine into water, 
instead of turning the water into wine. It is impos- 
sible to justify that transaction on such principles. 
It would seem that when Christ's mode of living 
was compared with John the Baptist's, he was 
called "a glutton and wine-bibber," because he 
came "eating and drinking;" because, doubtless, 
he ate and drank as other people did, and drank 
wine. If wine can in no case be beneficial or 
lawful, according to the doctrine of the Total Absti- 
nents, then was Paul decidedly wrong in his pre- 
scription to Timothy : " Drink no longer water, but 
use a little wine for thy stomach's sake, and thine 
often infirmities." 

We have no proof, nor even an intimation, that 
the abstinence of John the Baptist and his severity 
of living resulted from any other cause than an 
¥2 



66 PROTESTANT JESUITISM. 

ascetic temperament — a personal and accidental 
inclination, such as has characterized thousands of 
other sincere and devoted religionists of the monas- 
tic class, from that day to this. The fact that it 
was predicted does not determine its character 
as commendable or otherwise, any more than any 
other subject of prophecy, w^hich may be good or 
bad — a vice or a virtue. It was fixed upon as a 
distinguishing mark, by which John might be recog- 
nised, and proves the record to have been inspired. 
It is safer to take the life of our Saviour as a pat- 
tern in this particular, than that of his forerunner 
and herald. 

It is remarkable, that one of the vows of the 
Jesuitical school was abstinence and severity of 
living. This has ever been a prominent feature 
in the monastic life, that has run through almost 
the whole of the Christian era ; and is universally 
acknowledged to have been a vice — injurious to 
society, and prolific of incalculable evil. No one 
will doubt, except the present abstinent theorists, in 
company with the monks of the Papal Church, that 
the Apostle Paul had, along with other things, this 
specific vice in his eye in the following remarkable 
prediction: "Now the spirit speaketh expressly, 
that in the latter times some shall depart from the 
faith, giving heed to seducing spirits and doctrines 
of devils ; speaking lies in hypocrisy ; having their 
consciences seared with a hot iron; forbidding 
to marry ^ and commanding to abstain from meats^ 
which God has created to be received with thanks- 



PROTESTANT JESUITISM. 67 

giving of them who beheve and know the truth. For 
every creature of God is good, and nothing to be re- 
fused, if it be received with thanksgiving." The 
abstinence of the monkish habits and that enjoined 
among us at the present time, for aught that can be 
seen, are the same thing, and result from the same 
principle. Ours began vrith a pretext of private and 
public good ; so did theirs. Ours began with drinks, 
and had much plausibihty in it. Next, as was nat- 
ural, it proceeded to meats ; and abstinence from 
the latter, now, as is well known, is nearly as preva- 
lent as the former. Although there has not yet been 
formed a national society to support it, public lec- 
turers are overrunning the comitry, and some of the 
wisest heads are constantly falling into the ranks 
of dupes to this theory. The vow of non-eating 
might be expected to follow the vow of non-drink- 
ing; and the tendency that way seems to be aug- 
menting. They have not yet " forbidden to marry," 
but we are credibly informed — we believe the 
fact — that attempts have been gravely set on foot 
in the city and neighbourhood of New-York — how 
much farther we know not — to obtain written 
pledges from the sisterhood of married ladies to 
prevent the design and uses of matrimony in their 
relation to their husbands ! If our readers do not 
recognise, in all these forms of applying the modem 
abstinent theory, the picture drawn in the above ex- 
tract from an inspired hand, we know not how to 
help them to it more distinctly. 



68 PROTESTANT JESUITISM. 

In the opinion of the author, the whole system 
of the Temperance reformation, as now managed, is 
upon a false basis, and conducted on principles which 
are rather injurious than beneficial to society. It is 
upon a false basis, because it assumes that all alco- 
holic drinks, and in every degree, are injurious and 
unlawful. It is contrary to Scripture and experi- 
ence ; it is supported by sophistry and false theo- 
ries ; and it cannot prevail. It is admitted, that by 
the operations of accidental and transient causes, 
this doctrine has acquired much influence in the 
public mind ; but it is impossible that men should 
not ultimately think for themselves. Great num- 
bers have been forced upon ground from which 
there must necessarily be a recession. The pre- 
vailing popular sympathy with ultraisms has fa- 
voured these compliances with extravagant and ab- 
surd measures ; but such a state of the public mind 
must have its limit. 

And not only is it impossible that a reforma- 
tion having such a foundation should prevail, but 
the principles are injurious to society. They 
trust nothing to the virtue, to the moral strength, 
to the self-respect of the community, they leave 
nobody the keeping of his own conscience, or the 
use of his own judgment. Like some theologians 
who preach total depravity in such a form, and 
drive it to such an extreme, that the poor sinner 
can no longer respect himself, nor be respected, 
even for his amiable instincts, or for any other 
quality; so these temperance reformers will not 



PROTESTANT JESUITISM. 69 

allow that a man can put his hand to a glass of 
wine without exposing himself to die a drunkard ! 
It will not do — no, not a single glass of wine ! 
We have actually seen men who, under the influ- 
ence of these principles, have so utterly lost all 
confidence in their own virtue, and in the virtue 
of their species, as to become nervous, not only at 
their own narrow escape from utter ruin, because 
they could recollect the time when their fathers 
used to pass round the cheering glass through the 
ranks of their families ; but also at the peril of the 
human race, wondering that all mankind have not 
died in a heap as drunkards, with nobody to bury 
them ! But this prostration of self-confidence, this 
annihilation of self-respect, which is the destruc- 
tion of one of the strongest foundations of private 
and public virtue, is not the only mischief pro- 
duced by these principles. It is not enough that 
these aspirants for dominion have thus reduced 
the pubUc mind in subjection to themselves, by 
undermining its self-reliance, but they are not sat- 
isfied till they have got the consciences of the pub- 
lic in their own pockets, and put their judgments 
under mortgage ! For what else is the Temper- 
ance pledge ? Who that has put his name to such 
an instrument can say that his conscience is in his 
own keeping, or that he is at liberty to use his 
own judgment ? 

Besides, we object to the manner of obtaining 
these pledges : — It is artful — it is compulsory. 
The demand — for demand it virtually is — is made 



70 PROTESTANT JESUITISM. 

in such circumstances, and under such influences, 
that not one in ten, probably not one in a hundred, 
could avoid yielding to it, however they might de- 
sire to escape. They are literally dragged to the 
sacrifice — immolated on the altar that is built be- 
fore the eye of the public — and, having once sub- 
mitted, there is no more to be said ; the triumph 
is complete ; the victory is proclaimed ; and the 
moral influence of the publication is, to draw and 
force other reluctant thousands into the same 
snare. Never was a system of tyranny better or- 
ganized — or more eflSciently executed. The vic- 
tims are bound — there is no escape. Conscience, 
and reason, and judgment, are all taken away. Not 
even the privilege of self-respect remains ; but 
deep mortification. Was ever a bondage more 
cunningly contrived — ^more effectually secured ? 

But, " we have the doctors' opinion," say these 
reformers, "that all alcoholic drinks are bad — and 
a host of doctors certify to the same theory. We 
have science to support us — and facts." We are 
sorry to have reason to declare the conviction, that 
these verdicts are not worthy of all that respect 
that is claimed for them ; that some are from the 
ignorant ; some from the ambitious ; and that other 
some have been rendered from we know not what 
motives. We are sure that the most skilful medi- 
cal men in the community have pronounced, and 
are ready to pronounce, on their conscience, that 
the Temperance reformation is a system of quack- 



PROTESTANT JESUITISM. 71 

ery. Nothing is more evident, if a universal spe- 
cific be quackery. In the creed of a Teetotal, alco- 
hol accounts for all disease, and abstinence is a 
cure-all; it aocounts for all disorders in society, 
and abstinence is the grand specific for reforma- 
tion; and the consummation of the extravagance 
w^ould be, and scarcely at all surprising, that alco- 
hol was " the forbidden fruit" which " brought 
death into the world and all our wo;" and, con- 
sequently, that abstinence from it will restore 
mankind to their primitive state before Adam's 
first sin. We doubt not that this theory will pros- 
per well when once allied firmly and indissolubly 
to its cognate ramification, total abstinence from 
all kinds of flesh that walks or creeps on the earth, 
or flies in the air, or swims in the deep — if fish 
can be proved flesh, which, doubtless, can easily 
be done by these empirics. Then we shall have 
" another gospel ;" shall want a new Bible ; a new 
version of the fall of man ; and shall, doubtless, 
have a " panacea" for all evil, physical and moral. 
To be serious — and most serious. Our spirits 
are too much oppressed with the weight of this 
subject to dismiss it in playfulness. We have 
seen the Temperance reformation grow into an im- 
mense and most influential system of empiricism, 
overrunning the community, and undermining the 
health and lives of our citizens to a most alarm- 
ing extent; we have seen it, not satisfied with 
proscribing every exciting drink, however mild its 
character, for all persons, in health or sickness, and 



72 PROTESTANT JESUITISM. 

thus interfering with the appropriate province of 
one of our most important and useful professions, 
but issuing its mandates, and setting up its pubUc 
lectures, against the use of flesh as an article of 
diet. 

It is not for the author to say that a simpler 
mode of living than what has generally been prac- 
tised would not be better. Time has been when 
he has thought so ; and, notwithstanding the rava- 
ges conunitted by Temperance societies, as organi- 
zations based upon empirical principles, he still 
thinks so. He has once been inclined to adopt 
the theory, that the simplest sustenance of infan- 
cy would be sufiicient and best for man in every 
stage of life ; at least, that a system of diet limited 
principally to milk and vegetables, provided it 
should be practised from the beginning of life, 
would prove more beneficial to oiu* physical and 
moral constitution. But the results of late experi- 
ments over the wide community have made him 
wiser, and increased his respect, not only for the 
orders of Divine providence, and the evident sug- 
gestions of the inspired records, but for the cus- 
toms of society in all ages. 

In the first place, as an item of experience, 
having been visited with a form of dyspepsy, so 
called, in consequence of studious and sedentary- 
habits, and receiving some hints from these know- 
ing ones, the author began to speculate and philos- 
ophize on diet and drinks, till he had wellnigh 
philosophized and speculated his inortal body into 



PROTESTANT JESUITISM. 73 

the grave. At last, being better advised, he be- 
gan to eat w^hat was set before him, asking no 
questions, taking care to have a due amount of 
physical exercise, and to live as other people live, 
who had never been enlightened ^by the doctrines 
of abstinence. The consequence was, that, in a 
reasonable time, he attained the enviable condition 
of not knowing that he had a stomach ; that is, to 
the state of perfect health. 

Next, as a subject of observation, there arose 
in the land a lecturer on dietetics, who, having 
most successfully philosophized himself out of the 
little health he once enjoyed, and ruined his con- 
stitution by abstinence, was able to tell all man- 
ners of ways by which he passed from one bad 
state of health to another, sometimes less bad, but 
generally worse. He who had never known what 
health was, or having been so long deprived as to 
have forgotten, undertook to tell the world how to 
recover it when lost, and how to keep it when 
gained. Of course, it was by dieting; the very 
way to destroy a good constitution, and undermine 
a good state of health ; and ordinarily, though not 
in all cases, the sure way of preventing the return 
of health. Doubtless there are forms of clearly 
developed or lurking disease, that may be abated 
by dieting ; but health can never be confirmed by 
it. Wise physicians imderstand this, and practise 
accordingly. The lectures on dietetics referred 
to — profoundly prolific of disease — were published, 
became popular, and doubtless made their scores 

G 



74 PROTESTANT JESUITISM. 

of victims. But the pecuniary benefit accruing 
from the said lectures was worth something. 

Next, the author began frequently to encounter 
ghastly human countenances and cadaverous forms, 
praising electricity and galvanism, commending 
the rubbing of the surface of the skin with silk, or 
lauding the brush, with proper and scrupulous care 
in the way of dieting; and averring that man 
might live by galvanism alone, without eating or 
drinking. " Look you ! — Doth it not make a dead 
frog jump ? and will it let a living man die ?" But, 
when these encouraging specimens of such prac- 
tices had gone from his presence, in spite of their 
cheering philosophy, his spirits sunk down many 
degrees below nothing. They might be happy 
themselves, but their society had not in it the 
secret of making others happy. They were so 
nerveless — so vigourless — their very appearance, 
take it all in all, was enough to admonish one of 
the gTave, and of all that follows. The land was 
soon filled with these ghostly preachers of dieting, 
galvanism, &c. 

Next came the Temperance Society, the natural 
product and consummation of these philosophi- 
zings, combining the most essential ingredients of 
all. It was, perhaps, more simple, and less unap- 
provable, in the outset. The evil it had in view 
to correct was confessedly a great one. But these 
seeds already sown, this leaven so widely diffused, 
could not be kept out of it. They were its begin- 
ning, its life, its soul, its power — its sum and sub- 



PROTESTANT JESUITISM. 75 

Stance. A great society, after the fashion of the 
time, with all its complicated and vast machinery ; 
with wealth at its disposal, and influence to sus- 
tain it ; with innumerable pens ready for use, and 
tongues convulsed with spasms of zeal, was only 
necessary to give the finish to this system of 
quackery ; and that finish has been fully realized. 

It is true that intemperance had become a great 
evil in the land, and called for a remedy — although 
the evil has been greatly exaggerated by the cus- 
tomary extravagance of detail and representation. 
Neither is it any less true that the general health 
of our community is too frail to bear the severity 
of the method of cure. The medicine has been 
prescribed to those who are not visited with the 
specific disease ; it has been used by proxy. The 
penalty for the fault has been inflicted on the 
guiltless. Those who were labouring under other 
innocent and unavoidable complaints, and whose 
only hope was a com'se of good and generous liv- 
ing, have been forced into the grave by depletion 
and abstinence. To save the guilty, the innocent 
have been martyred. To rescue the drunkard 
from death in the ditch, whose end would be re- 
gretted not as a loss to society, but only on his own 
account, virtuous and useful members of the com- 
mimity, being in a frail state of health, have been 
compelled, by an absurd and empirical theory, into 
a dietetical regimen, which must as necessarily 
be fatal to them as drunkenness is to the sot. By 



76 PROTESTANT JESUITISM. 

this time it is getting to be known extensively^ that 
multitudes have died and are dying of sheer famine 
— ^without any kind of disease — as the practical 
result of the abstinent system ! Enfeebled in 
health from some other cause — ^though tliis alone 
is often sufficient — ^they have been draw^n into the 
current of the Temperance reformation; have 
heard the lectures, and read the tracts ; have be- 
lieved ; have abstained from flesh — from tea and 
cofiee, it may be — and dieted sparingly on vege- 
tables ; have regarded all alcoholic drinks, wines, 
&c., as poisons, according to the Temperance 
creed, and have avoided them as such; and the 
consequence has been, that they have become ner- 
vous, enfeebled in mind, wasted away, and in 
many cases died without disease ! Who can look 
up, and cast his eyes once around him, among the 
circle of his acquaintances, and not behold these 
victims — martyrs, fallen and falling? Were the 
statistics of this class sought for, collected, and 
shown to the public, with a fidelity like that which 
characterizes the labourers of the Temperance 
Society, bating all the extravagance of the latter, 
and exhibiting only the simple truth, we verily be- 
lieve it would be made evident that the Temper- 
ance reformation, by its unsound theories and fal- 
lacious representations, and through its unrivalled 
influence, has killed more than it has cured ! — 
killed the best, and saved the worst !— if it has 
saved any at all. 

This statement we hold to be true, positively 



PROTESTANT JESUITISM. 77 

and absolutely ; first, because the reformation is by 
no means so great as has been pretended. The 
apparent suppression of the use of alcoholic drinks, 
socially and publicly — or the creation of a public 
sentiment so as to make it disreputable — has occa- 
sioned it to be taken extensively by stealth ; and 
the habit of doing this out of sight will make ten, 
if not twenty, drunkards to one of an equal num- 
ber that were accustomed to use it openly. The 
reason of this will be apparent and convincing at a 
single glance. In society there is a restraint — in 
privacy there is comparatively little. The general 
and prevailing opinion is, that there are as many 
drunkards now as before the Temperance reforma- 
tion began; and this impression proves at least 
that the reformation proclaimed is not so obvious. 

But, admitting that drunkards are less numerous 
than before — and the fact that it is a question shows 
it is difficult to be proved — the system of abste- 
miousness in eating and drinking — in other words, 
of starvation — which the false theories propagated 
by this society have been the means of introducing, 
is undermining the general health of the commu- 
nity to an alarming extent. It is well known that 
the health of Americans, or of citizens of the Uni- 
ted States, is more frail than that of the English, 
Scotch, and Irish, and of Europeans generally. 
^1 Probably about half of the population of this comi- 
try are fit to be patients in the hands of physicians 
for one reason or another ; that is, physicians might 
find in this moiety some defect of health or of con- 
G2 



78 PROTESTANT JESUITISM. 

stitution claiming their professional attentions. We 
are a spare, gaunt, weakly race, rather requiring to 
be fed than to be put to fasting — needing rather a 
generous living than fitted to endure a severe regi- 
men of dietetics. We have too little of blood; 
we cannot bear depletion. It is especially true, 
that the more weakly among us require to be as- 
sisted by tonics. Our professional men, particu- 
larly the clergy — the students of our colleges and 
higher seminaries in vast nimibers, both of which 
classes are now being made the victims of Temper- 
ance quackery on a most extensive scale — are the 
very men who, of all others, require that their 
drooping spirits and flagging energies should be 
sustained and invigorated by a course of living di- 
rectly opposite to that which they are now so ex- 
tensively pursuing under the abstemious regimen, 
at the dicta of the Temperance reformers. The 
instances of declining powers, both of body and 
mind, under this treatment, are now so common as 
to exhibit a truly melancholy picture. One can al- 
most as certainly indicate a patient of this class, as 
of the opposite extreme of bloated sottishness. 
The beamless eye, the colourless countenance, the 
languishing aspect, the doubting, undecided man- 
ner, the general want of determination in purpose 
and of courage in action, are among the marks of 
that vis inertia and morbid spiritlessness which this 
modern doctrine of total abstinence, from meats as 
well as drinks, has stamped upon the countenance 
and character of so many of the woribiest mem- 



PROTESTANT JESUITISM. 79 

bers of this Christian community — of men who 
might otherwise be expected to exhibit that full and 
high-toned healthfulness, which is so grateful to 
behold, so resolute and so efficient in action. 

But if this were all, it would be little. That 
regimen of living which so aifects the general 
health, invades life itself; and this very class of 
persons die, and are dying in great numbers, under 
the delusion that the cause of their premature mor- 
tality is the means of their living so long. The 
wide-spread influence of the false doctrines of the 
Temperance Society has brought the public mind 
under a bondage — under chains — from which there 
is no redemption for the subjects. The obstinacy 
of their opinions, like every fanatical error, is incu- 
rable. Common sense is driven entirely from the 
field ; experience is worth nothing ; and abstemi- 
ousness, both in meats and drinks, is the one uni- 
versal solvent for all questions relating to all states 
of health — the one only empirical prescription. It 
is a mania, that has taken possession of the public 
mind ; and a physician might as well throw hina- 
self in the pathway of an overwhelming torrent, as 
to give advice contrary to this general belief. Sei? 
sible members of the medical faculty are quite 
aware of their position in relation to this popular 
delusion ; they know it must be humoured ; they 
understand very well how it has been introduced 
and become prevalent: first, by very honest de- 
signs and earnest efforts for public reformation, set 
on foot by moral and religious reformers ; next, by 



80 PROTESTANT JESUITISM. 

obtaining certificates and vouchers of opinion from 
scientific and professional men, so called, and who, 
perhaps most of them, had very good motives for 
so doing, but less knowledge and skill than love for 
their kindred ; but no small portion of whom may- 
well be suspected of welcoming such means of 
distinction as could not be found in the ordinary 
track of their professional pursuits. Some have 
had opened to them, by this means, a lucrative 
field of public lecturing, by which they prove very 
satisfactorily that man's physiological construction 
was designed by the Creator, as is averred to have 
been the primitive habit of Adam and Eve before 
the fall, to live on a vegetable diet only ; and when 
their disciples languish and die of famine, it is only 
the necessary sacrifice to the new course of disci- 
pline for the ultimate and general good of teaching 
men to live without eating. It is like an old doc- 
trine of some of the religionists — living by faith 
only. It reminds us very forcibly of the rather 
stale and vulgar story, but very pertinent in this 
case, of the man who declared that he had suc- 
ceeded in bringing his horse thoroughly under this 
regimen, viz., of living without food ; but, in pro- 
cess of attaining this object, the old fool pined away, 
and one morning was found dead. 

It is truly astonishing and melancholy, especial- 
ly when we contemplate the practical results, that 
a theory so near akin to this applied to the horse 
should be so extensively palmed upon the public ; 
and that it should be supported and advocated by 



PROTESTANT JESUITISM. 81 

professed men of science, roving through the coun- 
try as public lecturers ! It is even humiliating, not 
only as a prostitution of an honourable profession, 
but as a proof of the liability of the public mind to 
be imposed upon. It is not without reason that 
America has been called the prolific garden of the- 
ory and experiment. Vain of our reputation and 
distinction in this particular, we seem to be as ea- 
sily tempted to run wild as the sophomores of a 
collegiate course. If the spectacle had merely ar- 
rived at the point of being amusing, it might be in- 
nocent enough ; but when it comes to invade our 
moral and physical energies, our health and life it- 
self, on an immense scale, it is a serious concern. 
We have in this country, at this moment, men and 
women, old and young, by scores and thousands, 
who are daily falling victims before the prevalence 
of this theory. It may be seen anywhere and 
everywhere — in the house and by the way, at 
home and abroad, in the college and in the kitchen, 
in the demure divine and in the plodding farmer. 
The community are becoming nerveless, spiritless, 
and ready to perish ; and we deem it neither ex- 
travagant nor untrue to say, that the Temperance 
reformation, by its absurd and pernicious theories, 
is doing more hurt than good— killing more than it 
saves. If it be true that it save's the drunkard, 
whom society can afford to spare, it destroys, the 
mOT whose services society needs, 



8fe PROTESTANT JESUITISM. 

But besides this havoc of health, of good spirits, 
and of hfe, by this rigid system of abstinence, the 
methods employed by the Temperance reformers 
for the attainment of their objects are in several 
ways injurious to the moral and social condition of 
the community. It sets out with extravagance of 
statements, theory, &c., as a necessary means of 
exciting^ public attention ; and this must not only 
be carried through to answer the end, but it must 
be increased proportionately with the tendencies of 
a popular and morbid interest to flag, till the writer, 
lecturer, hearer, and reader, are all landed on false 
premises. For example — 300,000 drunkards in 
the United States, 30,000 of whom die annually — 
which, of course, to keep the number good, must 
have an annual increment of 30,000. But who is 
a drunkard? Why, a man that drinks wine, or 
cider, or beer, as he can afford, daily, at his table ; 
and especially the man who uses ardent spirits ha- 
bitually, but temperately, as most of our fathers 
did a generation since, and died without a stain 
upon their reputation. The author does not com- 
m.end the practice even of what used to be called 
the temperate use of ardent spirits ; he is as stoutly 
opposed to it as any Temperance reformer ; he only 
states the fact that it was once used habitually by 
parents and children, and so controlled as not to be 
generally injurious, as then esteemed. But all 
these, at least a large fraction of them, must be set 
down on the Hst of drmikards, to make it complete 
"-startling — 300,000 ! In other words, the com- 



PROTESTANT JESUITISM. 83 

munity must be libelled, and its moral sense shock- 
ed, the discovery of which comes in afterward to 
increase the evil by shocking public confidence in 
all statements of the kind, and thus inflicting a 
grave wound on public morals. The social state 
of the community is always and necessarily injured 
by such extravagance. 

Again : " It is immoral to make or vend ardent 
spirits," &C.- — a deliberative and solemn decision 
of the Temperance Society. The author is not 
aware that they have excepted the making and 
vending of it as a drug for medicine, arid supposes 
they would not make such an exception, as one of 
their theories denies that it can in any case be use- 
ful as medicine. If we rightly understand the 
common and popular meaning of the term immoral 
— and we must beg leave to say that the Temper- 
ance Society had no right to use it in any other 
sense — it signifies the violation of some specific 
and acknowledged law, divine or human, such as 
the laws against lying, cheating, stealing, &c. It 
must be a law commonly acknowledged, or some 
conventional rule of society established by general 
consent. But is this such a law? Who ever 
heard of it before ? The fact that it is now pro- 
pounded for the first time proves that it is not, and 
that the assumption of it is an extravagance. Or 
else it proves, what is perhaps to a considerable 
extent true, and therefore admits of some apology, 
that they who have so applied this term do not im- 
derstand the common uses of language, and might 



84 PROTESTANT JESUITISM. 

have found a more suitable employment than set- 
ting up as public teachers and reformers. 

If they had contented themselves with proving 
on their own principles, and then pronouncing, that 
it is constructively wrong to make and vend ardent 
spirits, because it injures society, and is liable to 
injure our neighbour — and then left the appeal or 
remonstrance on an enlightened conscience — it 
would have been^proper. But to depart so egre- 
giously from the common use of language as to 
surprise and shock the public mind without con- 
vincing it, "is itself as much an immorality as that 
which is involved in the charge under considera- 
tion. It is disturbing and confounding the conven- 
tional and fixed medium of intercourse between in- 
telligent minds — a medium which, for public con- 
venience and social purposes, ought to be regarded 
as obligatory on all scrupulously to maintain. But 
extravagance is characteristic of the operations of 
this society. 

But there is a grand, radical, and thoroughly per- 
vading principle of this society, which, in our judg- 
ment, is more at fault than any other ; and without 
which, we confess, the society in its present form 
could not exist. We mean — ^the principle of the 
pledge. And we consider that the mode by which 
it is generally obtained is as exceptionable as the 
principle. 

We maintain, that the tendency of the principle 
is radically and practically destructive of that per- 



PKOTESTANT JEStJITISM. 86 

sonal virtue of self-reliance and self-respect, which 
is most important to be cherished, protected, and 
invigorated in the social state. God's providence 
and Christianity are evidently designed and calcu- 
lated to make man strong in personal virtue — ^first, 
in the virtue of trusting in him that made him ; next, 
in w^ithdrav^ing trust from man, and mustering and 
cultivating the energies of self-reliance in relation 
to fellow-beings. There are certain social relations 
of dependance which cannot be avoided, and of 
which we are compelled to avail ourselves in the 
minority of our earthly existence, and in trying cir- 
cumstances of late periods. Even these species 
and degrees of dependance are an evil, in them- 
selves considered ; and it is always made an effort, 
and regarded as a useful art in the economy of 
life, to relieve them, as far as possible, by preparing 
the subjects for independence. 

There is a false and morbid intimacy and mutual 
dependance cultivated by certain religionists, which 
has probably led to this no less morbid and ener- 
vating reliance of the Temperance pledge. Admit 
that all men are not strong enough to be put upon 
their own virtue in regard to temperance in eating 
and drinking, under the ordinary restraints of so- 
ciety and motives of self-love, with all the light of 
truth and obligations of conscience bearing upon 
them, shall we undermine one of the strongest 
safeguards of general society, by introducing an 
artificial and unnatural relation, not only to protect ^ 
and foster a defect and vice in these few, but to im- 
H 



86 PROTESTANT JESUITISM. 

plant and nurture the same defect in the many ? He 
who subscribes to the Temperance pledge confesses 
his own weakness, and libels his species. The 
confession, being public, reacts, first, in a sense of 
shame and mortification ; next, in self-distrust ; till 
the unhappy subject finds his self-reliance giving 
way, and the keeping of his conscience, th« use of 
his judgment, and his personal virtue in regard to 
this matter, all passed over by covenant into the 
hands of others. He is no longer a man in this 
particular that can respect himself, or be respect- 
ed, except in that society which is attempting by 
force to make that appear a virtue which is a vice ; 
and even then, to a great extent, it is a satisfaction 
which arises from the principle that misery loves 
company ; — and, being committed to a bad cause, 
they resolve to make the best of it. 

And not only is there this midermining of public 
and private virtue by the Temperance pledge, but 
generally it fails to answer the purpose intended on 
those for whose benefit it has been introduced. 
There are very few instances where those who 
cannot be saved without it can be saved with it. 
There is reason to believe that the number is too 
small to merit a consideration to be contrasted with 
the evils of the pledge. 

But again, the mode most generally in use to ob- 
tain the pledge, is in a manifold sense deceptive and 
injurious. The great majority are forced reluc- 
tantly into it by ingenious contrivances in the ar- 
rangement of circumstances, and by the influence 



PROTESTANT JESUITISM. 87 

of authority. The consequence must necessarily 
be a secret disgust and disrespect, and no less in- 
genious contrivances on the part of those who have 
been thus caught, to evade the obligations of their 
engagement. Here is immorality downright — ^un- 
quahfied; and immorality on an extensive scale, 
occasioned, caused, we may say, by this attempt 
at public reformation ! If the statistics of injury 
done to public morals by this single cause could be 
made out and laid before the public eye, we believe 
they would present a frightful picture. 

And yet, again, the results of this imposition are 
greedily seized and trumpeted round the land, as 
the glorious victories of the Temperance reforma- 
tion ; and thus the influence of one deception begets 
another, and another, and yet another, till the pub- 
lic are overwhelmed with a false show. It is pos- 
sible, and not improbable — there is much reason to 
believe — that this much ado has actually diminished 
the quantity of ardent spirits used in the land ; but 
it is no less true, that this diminution is owing prin- 
cipally to the abstinence of those who in most cases 
would have used it with impunity. This is enough 
to account for the difference, while secret drinking 
has been increased beyond estimation, and that prac- 
tice is the most dangerous of all. Ten men will be 
lost who drink secretly, while nine of them would 
probably go safely through the ordeal, if public 
opinion allowed them to drink ardent spirits openly, 
at their own discretion, as in former years, under 
the usual restraints of society ; so that the diminu* 



88 PROTESTANT JESUITISM. 

tion of the quantity of ardent spirits actually used 
in the wide community, is so far from determining 
a corresponding decrease of intemperance in exist- 
ing circumstances, that drunkenness may have ac- 
tually increased in proportion to the decrease of 
the quantity of intoxicating drinks in the country. 

The following notice, however, which has just 
fallen under the author's eye, in the New-York 
Joiu-nal of Commerce, of August 15th, 1836, would 
seem to show that he has allowed too much for 
the actual diminution of ardent spirits ; or, at least, 
that the manufacture and trade are reviving in 
despite of the Temperance Society efforts. And it 
is not surprising : "Whiskey Distilleries. — The 
number of these establishments has a good deal 
increased in this city and neighbourhood within a 
few years past, stimulated by the high profits of 
the business. In New-York, Brooklyn, Williams- 
burg, and Jersey City, are 15 distilleries, at which 
are consumed not less than 10,000 bushels of com 
and rye daily— or 3,000,000 annually." 

But we will not presume that drunkenness has 
increased; suppose only that it has not abated, 
which is the common prevalent opinion, even 
among many of the Temperance reformers. What, 
then, is the benefit acquired by the public ? Obvi- 
ously nothing, while all the other disadvantages to 
society above enumerated and described, with 
others which might still be named, have been en- 
tailed upon us. The entire failure in this main 
point, and these unhappy results in so many otbey 



PROTESTANT JESUITISM. 89 

directions, are fairly attributable to the unsound 
principles, false theories, and unwarrantable meas- 
ures which have characterized the Temperance 
reformation. 

What, then, is to be done ? Abandon the Tem- 
perance reformation ? The wheels of such a ma- 
chine are not so easily stopped. The design — 
and so far as the public generally, who have fallen 
in with it, are concerned, the effort — has been to 
reform. No doubt the community has been mo- 
ved to this work by heat and overstrained endeav- 
our; by extravagant statements; by unsound and 
fallacious arguments ; by various methods not to 
be approved by a sober mind. But attention has 
been excited, and public virtue called into action, 
on an important subject ; and as much as we 
have reason to lament the course that has been 
pursued by the leaders in this cause, and the dis- 
astrous influences that have been cast abroad upon 
the community, there is yet sobriety and sound 
judgment enough in the public mind to correct 
these errors, to place the Temperance cause upon 
a safe and sure footing, to carry on a reformation 
that shall be salutary, and, in the end, answer all 
the purposes that are to be desired. Much light, 
as well as much darkness, has been thrown around 
this subject by the discussions with which the 
press, and other modes, have so abundantly teem- 
ed; and the darkness itself has served the pur- 
poses of light, inasmuch as it has placed truth and 
H2 



90 PROTESTANT JESUITISM. 

error in an impressive contrast. The greater the 
extravagances, the more glaring has their character, 
as such, been revealed. These have been pushed 
so far as to have worried the public into the desire 
of relief. Thousands who have felt the chains, 
but who have not dared to make an effort to 
shake them off, are waiting with impatience for a 
period of emancipation. Well-wishers to the pub- 
lic in regard to the acknowledged evil of intem- 
perance, and ready to support any hopeful pro- 
jects of reformation, they have been forced, by cir- 
cumstances contrived for them, unawares and re- 
luctantly, into extreme, violent, and hurtful meas- 
ures — which reflection has compelled them to dis- 
approve, but from which they have not yet seen a 
way of being redeemed. Thousands of suffering, 
not to say dying invalids^ — wasting away and de- 
scending to the grave under the absurd and tyran- 
nical dogmas of the abstinent system — forbidden 
the necessary sustenance of nature by principles 
which they themselves have hastily espoused, and 
by a declared public voice acting upon them from 
all directions — are waiting to be saved from the 
doom which seems to impend over them, if, per- 
adventure, this reformation can be reformed, and a 
salutary direction given to it. The public voice 
declared in favour of this cruel system is now only 
a public feehng suppressed. It prevails only be- 
cause of silence. Common sense is getting the 
better of imposture — is triumphing over fanati. 



PROTESTANT JESUITISM. 91 

cism — and requires only the opportunity of being 
uttered to have sway. 

This severe and painful ordeal will have its 
uses in a genuine Temperance reformation. There 
is no fear that ardent spirits will come again into 
credit, or into common use, as formerly. That 
cannot be. But we do not hesitate to declare de- 
cidedly against the use of the abstinent pledge. 
There is no point of view in which we can see it 
to be hopeful of good, whether we consult theory 
or observation; whereas, the sanction which it 
gives to impertinence, its inquisitorial tendencies, 
the direct and effectual blow which it strikes at 
personal virtue and the strength of individual char- 
acter, its complete prostration of conscience and 
judgment as a private right, the disastrous conse- 
quences that have already resulted, and, above all, 
the door which it opens to the usurpations and des- 
potism of a Jesuitical power, to be wielded ex ca 
thedrd — are grave and insurmountable objections to 
a practice so humiliating, and which has been forced 
upon the public by such unwarrantable expedients. 

The only legitimate ground of any reformation 
whatever, in morals or religion, is : — Give us light — 
install and leave conscience in its own rightful place 
— put men on a sense of character and the mo- 
tives of self-love — and let them be free. 

We desire specifically, when speaking of the 
injurious and destructive effects of the abstinent 
system on health and life, not to be imderstood as 
having any exclusive or particular reference to the 



92 PROTESTANT JESUITISM. 

prohibition of wine, &c., in all and whatever cases ; 
but to a pestilent and infectious philosophy which 
has been set up in and over the community, in 
connexion with that doctrine ; which pervades all 
the habits of the physical care and culture of our 
animal natures ; which forbids the use of flesh, and 
attempts to reduce the diet of a hitherto well-fed 
people to perpetual fasting ; which holds the wide 
community spell-bound under its power, as if they 
dared not even breathe the vital air which God 
sends over the land without leave of this other 
deity ; and which, with all the terrors of authority, 
and with the iron hand of a despotic and murder- 
ous empiricism, haunts the footsteps of weak and 
declining health, and forbids all nourishment — 
guards the sick-bed of the languishing patient, and 
frowns away the approach of all kindness that 
would minister to the real wants of the case — and 
exults, with demoniac laughter, over the anguished 
face of the dying, that has at last become its vic- 
tim. And, by the reign of this philosophy, death 
hath a continual feast. 

There is a curious, instructive, and practical 
feature of morals, developed in the history and 
progress of the abstinent theory. We mean its 
effects on the temper — on the affections — to render 
the mind uncheerful, morose, unkind, and intoler- 
ant ; and this is perfectly philosophical — the cause 
is apparent. Disappoint the stomach of its natural 
demands, and it will make any man churlish. 
There is an everlasting gnawing there which makes 



PROTESTANT JESUITISM. 93 

him unhappy ; which provokes him to look with 
an envy bordering on ill-will on all those who 
are not interdicted like himself, and who are sat- 
isfying the cravings of natm-e before his eyes. 
Misery loves company. Unhappy himself, he can- 
not endure that others should be happy. His un- 
easiness impels him to overstep the bounds of 
common civility, and he cannot allow his neigh- 
bour to eat a beefsteak, or drink a glass of wine, 
without inflicting upon him a lecture that shall 
take away the agreeable gust thereof. It is true 
he will have the pretence of a benevolent aim ; 
but the secret impulse lies in the envious cravings 
of his own stomach, though he may not be aware 
of it. His habitual self-inflicted penances have 
ijnparted to his mind the green distemper ; and if, 
peradventure, he has not the courage to be rude, he 
can indulge in slander, and insinuate, more or less 
publicly, that his neighbour is on the high road to 
intemperance. The thoroughly intolerant spirit of 
the abstinents, and their morose and illnatured 
manner, can hardly be accounted for on any other 
principle. Not allowing themselves meat and 
drink enough to be cheerful, they are envious at 
the cheerfulness of those who believe that " every 
creature of God is good, if received with thankful- 
ness," and who are comforted by it. We have 
actually known persons, whose tempers were natu- 
rally amiable, become misanthropes in the absti- 
nent career, whose society, whik pining away in 
the last stages of starvation, was quite unendurablcj 
and who seemed to be dying in a scolding-fit, 

gee iVo^c, p, g91, 



94 PROTESTANT JESUITISM. 



CHAPTER V. 

The Jesuitical character of several moral and religious societies in 
our country, and the state of the community in relation to them. 

It is impossible not to observe, in the progress 
and operations of the Temperance Society, a 
prominent and leading development of that spirit 
of Jesuitism which has of late been showing itself 
ill various associations, professedly organized for 
the purposes of moral and religious reform. The 
beginning of all these enterprises is good — ^pure in 
motive, and commendable in their objects. So was 
the institution which owed its origin and character 
to Ignatius Loyola. It becomes, then, a grave and 
solemn duty, to inquire into the defects of those or- 
ganizations which are so uniformly tending to such 
a result. 

It has fallen within the range of the author's 
observations on society to notice these operations 
for several years. He was formerly, and for a 
long time, as earnest an advocate for these several 
institutions as any that have ever been or are now 
engaged in promoting them — not excepting the 
Temperance Society ; and the latter would natu-. 
rally have been one of the last for him to abandon, 
if he had not been thoroughly and conscientiously 
convinced of its inherent and essential faults. The 



PROTESTANT JESUITISM, 95 

change of his views respecting these societies gen 

erally, has been as slow and unwiUing as it has 

been irresistible. 

The Temperance Society is an institution which, 

all must admit, began well in a good cause. It is 
true there was extravagance in the outset, as the 
institution, which afterward became the principal 
stock, was at first a mere offshoot from other 
enterprises, which were highly charged and power- 
fully influenced by that element. No new and 
special effort for moral and rehgious reformation, 
in these exciting times, can be made and sustained 
without being liable to extravagance. But the un- 
dertaking was an honest one, concerted and put in 
action, as we are disposed to believe, by honest 
minds. It went forward, extended its plans of 
operations, supported by the good wishes and con- 
current aid of the public ; and the virtue of the 
community, for the most part, is still with it. 
What good man could feel an opposition to so 
good a cause, so long as it might seem to be going 
on healthfully and prosperously to the attainment 
of its object ? The public generally are not jealous 
of an enterprise of this kind, but confiding. When 
the current of public opinion in favour of any spe- 
cific object, relating to the interests of society, is 
once raised, and rolls onward, it continues to roll. 
It is like the headway of a ship, bearing onward, 
with a powerful and almost irresistible momentiun, 
even after the pilot may have seen reason for 
checking it, lest it should light on a shoal that lurks 



96 PROTESTANT JESUITISM* 

under its way, ot run upon rocks and be dashed in 
pieces. So has the Temperance reformation been 
borne onward by a favourable current and fair 
winds. Nothing has seemed to impede its course. 
The community? always honest in such a matter, 
have generally yielded to the statements and argu- 
ments of the society without examination. The 
cause was so obviously good, that the great body 
of the public have never troubled themselves to 
inquire whether it was managed in the best way. 

It is pertinent to pause, in this stage of our dis- 
cussion, and observe synthetically and analytically 
the parts and composition of this class of our re- 
forming societies. As a matter of history, they 
have originated, in the majority of instances, inde- 
pendent of any general movement or consent of 
the public. The plans have been concocted by a 
few heads, and, with equal truth, ever afterward 
managed by a few. Like the school of Ignatius 
Loyola, if they have not vowed unconditional sub- 
mission to a general-in-chief, the same principle 
has been virtually recognised and practised upon, 
by the admission of a select number of chiefs, who 
have taken the lead, and assumed a general, and, to 
a great extent, irresponsible control. In all such 
organizations one uniform result is very sure to be 
accomplished, viz., that the unexpected possession 
of power and influence, on an extended scale, over 
the public mind, gradually supplants the first move- 
ments of pure design in those thus invested, and 
admits, as a governing principle, the love of power 



PROTESTANT JESUITISM. 97 

for its own sake. From a sincere zeal for the 
cause in which they had first enhsted, they^pass to 
a mixture of ambition and the original element; 
next, to more than a balance of the baser quality ; 
till at lastj finding themselves in possession of the 
field, the temptation to assume an absolute control 
is too strong to be resisted. Having gained this 
ascendency, all things are shaped according to their 
own will, and in their own wisdom. A pretension 
of adhering to the original plan must of course be 
kept up, and also satisfactory appearances. Rea- 
sons for innovations must be shown to be well 
founded. In the meantime the public are unsus- 
picious, till finally the whole system of operations 
is accommodated to the ambitious designs of a few, 
who have usurped the powers as their own which 
were only yielded to them in trust. From a purely 
benevolent institution, based upon humane motives, 
or the higher aims of religion, as the case may be, 
the association is gradually converted into an en- 
gine of power, and the policy henceforth is to 
retain and augment these advantages, under the 
appearance of pursuing the original purpose. 

It is allowing too much credit to human virtue 
to suppose, that the resignation and grant of power, 
on -the part of the public, to a set of men who had 
not been accustomed to it, will be declined ; and 
history abundantly demonstrates, that no class of 
men are so easily tempted to abuse their influence, 
if left uncontrolled, as those who set up for moral 
or religious reformers, mider an enthusiasm so 

I 



98 PROTESTANT JESUITISM. 

ardent as to have blinded them to any distinct ap- 
prehension of the ulterior and ultimate stages of 
their career. They are literally in the wind of 
passion, and will be seen to veer and rim as cir- 
cumstances and fresh impulses may impel. It is 
not principle, but feeling, that guides them. From 
the common and sure bands of society they have 
been driven out into a romantic region, where law 
is to be adapted to occasions ; and when the enthu- 
siasm which first set them a-going has abated, they 
are a law unto themselves. To return voluntarily 
is not natural ; and to bring them back is alike im- 
possible. If they find themselves in the posses- 
sion of influence, there is no knowing what use 
they will make of it, because, having forsaken the 
common ground of the social state, and the long- 
recognised principles of Christianity, they are left 
to the dominion of extemporaneous motives, and, 
being men, cannot be expected to lose sight of 
those of interest. A morbid enthusiasm most nat- 
urally subsides into sordid passion ; and ambition 
is the reigning motive of human conduct, when the 
mind has been led astray from the sway of pure 
principle. 

We do not say, nor do we believe, that the lead- 
ing chiefs of the Temperance reformation have 
themselves personally passed to this extreme of 
deterioration in principle : on the contrary, we ad- 
mit that many, if not most of them, are pure and 
honourable men. But we cannot account for the 
strange and unparalleled career they have run 



PROTESTANT JESUITISM. 99 

without detracting somewhat, and not a Uttle, either 
from the single and pure desi^ of benefiting 
society, or from soundness of judgment as to the 
best means of attaining that end. We are charita- 
bly inclined to the latter alternative, though we 
cannot separate from it a large ingredient of an 
overweening love of power. We can easily con- 
ceive how, being once and publicly committed on 
the basis of unsound principles, honestly but pre- 
cipitately embraced, they have found it convenient, 
and apparently necessary, to go on ; and how one 
error has begotten another, till the whole cause has 
become involved in a complication and concatena- 
tion of mistakes, from which there is no retreat ex- 
cept by desertion. That sensible, well-informed, 
upright men should have gone so far in such a ca- 
reer of extravagance, and, we may add, of folly- 
nay, of what might seem moral obhquity — of a da- 
ring that has not only intrenched on civil liberty and 
the rights of conscience, but invaded the sanctuary 
of religion and the sacraments of God — all to com- 
pass an end to which they had been rashly com- 
mitted by assuming a false position and adopting 
absurd theories — may well be looked upon as ex- 
traordinary, and involving a grave responsibility, 
especially when it is considered that it has all been 
done under the professed design of reformation in 
morals and religion! It is impossible that com- 
mon sobriety should not pause over the spectacle, 
and inquire into the motives of such apparent and 
infatuated obstinacy. We can conceive that the 



100 PROTESTANT JESUITISM. 

phrensy of fanaticism should lead men to any ex- 
tremes, however absm^d and revolting; and we 
know that history is replete with such examples. 
But that a deliberative assembly of men, claiming 
the character and enjoying the credit of being wise 
and good, should solemnly lend their sanction to 
principles so radically subversive of social order, 
and encroaching on the prerogatives of Divine in- 
spiration, by calling in question the propriety of its 
records and sacramental ordinances, is surely too 
bold a push to be quietly tolerated. That any 
fraction of the commimity, even though it be con- 
siderable, should have been persuaded to starve 
themselves to death, is at least partly their own 
fault ; but they who have instigated them to such 
folly and madness are not to be acquitted of all 
responsibility. 

But the highest offence of all is — (and one which 
demonstrates the justice of the charge we feel obli- 
ged to bring against the Temperance reformers, 
viz., of having illegitimately acquired and cruelly 
abused an overwhelming power) — that they who 
have dared publicly to dissent from these doctrines, 
and remonstrate against such proceedings, have 
been systematically and perseveringly pursued and 
hunted down by attempts to injure their good name, 
and thus destroy their influence. Having establish- 
ed their own standard of opinion, they have substitu- 
ted that power in the place of argument, and cast the 
die of their superior prowess on such an expedient ! 
Tha field of open and fair debate has been closed, 



PROTESTANT JESUITISM. 101 

and to dissent is to be proscribed! Here is an 
open invasion of the rights of private judgment and 
of the sanctuary of private character ! — an invasion 
which will doubtless, in time, be duly esteemed, and 
meet with its appropriate rebuke; for we cannot 
believe that the conomunity is yet so abased as to 
consent to such an outrage on rights, which all but 
these aggressors are interested to defend. 

The simple truth i&, that while the public have 
reposed all confidence in Temperance reformers, 
nothing doubting of the truth of their statements, of 
the correctness of their doctrines, or of the propriety 
of their measures, the weight of public opinion has 
been forestalled, gained by stealth, and then abused. 
It has been taken for granted, that every one who 
would not fall in with the popular current thus cre- 
ated is opposed to reformation ; and the last resort 
of this unlav^l power has been to insinuate, that 
the reason and ground of opposition could only be, 
that, being addicted to intemperance, every dis- 
sident or remonstrant is too fond of his cups ; or, 
that he has some interest in the trade of manufac- 
tiiring or vending ardent spirits. 

In nothing, perhaps, have the wiles, the intoler- 
ance, and the tyranny of Jesuitism been more mani- 
fest among us, than in the expedients invented and 
employed to bring and hold the public mind under 
the dominion of the Abstinent system. It has been 
a grand muster of strength for a great stake — the 
select experiment, as it was likely to be less objec- 
tionable and more popular than any other ; and the 
12 



102 PROTESTANT JESUITISM. 

issue of the conflict is yet to be decided. If this 
storming of reason and conscience can once be car- 
ried ; if the mind of the pubUc can be effectually 
brought under, so that no one shall thenceforth dare 
to " move the wing, or open the mouth, or peep," 
then farewell to the rights of private judgment and 
of conscience. Already have the visitations of this 
influence so come upon us from all directions, and 
in all shapes, and with such a sway, that few dare 
say their conscience and judgment are their own, 
in regard to the matter under consideration. Even 
though we have before us the example of a Divine 
Saviour creating wine at a marriage-feast, to be 
drunk on that occasion over and above the custom- 
ary provisions, and appointing it to be used in the 
Sacramental supper ; although his manner of living, 
compared with the abstemious habits of his fore- 
runner (the latter of which seems to have been a 
fair type of the doctrine of our Temperance reform- 
ers), subjected him to the charge of " gluttony and 
winc-bibbing," and w^ould doubtless subject him to 
the same charge now ; although w^e have an inspired 
apostle prescribing to the physical infirmities of an 
associate this forbidden and *' poisonous beverage" 
— and much other Scriptural authority of the kind, 
when the record is fairly interpreted ; and although 
we have the advice of experience and the recom- 
mendations of the highest professional skill, yet, 
under the regimen of our Abstinent reformers, of 
our Temperance quackery, the languor of physical 
infirmity is doomed still to languish ; the craving 



PROTESTANT JESUITISM. 103 

appetite of the famishing asks in vain for that sus- 
tenance which nature demands; and the victim, the 
martyr — and such martyrs are multiplying around 
us — sinks into the arms of death only for want of 
food and drink ! We have seen them — who has 
not ? — after having pined away for months and 
years under this system of self-immolation, dying 
in full faith of the principles, the practice of which 
has destroyed them. And it is only where a phy- 
sician steps in, whose decision of character and 
moral courage are equal to his skill, and who dares 
to exclaim — "quackery" — over the melancholy 
spectacle that lies before him ; and who, by the 
weight of his name and by his determination, pre- 
vails to rescue the sufferer, by enforcing upon him 
beefsteak and wine, that it is discovered, this was 
all he wanted ; for disease he had not, but was dying 
of famine ! 

Far be it from the author to desire that the old 
habit of using ardent spirits should become com- 
mon again. Thus far he allows that the Temper- 
ance efforts have achieved a victory. Neverthe- 
less, the victory has been won, not alone by unfair 
means and by force, but at an expense of virtue, of 
health, and of life, which stand over against the 
benefit in the array of a fearful odds. And this is 
not all : the system has driven thousands into the 
habit of secret drinking, which, in the great majority 
of instances, is likely to end in their ruin ; so that it 
remains at least doubtful whether the number of 
drunkards has been diminished. And it has by its 



104 PROTESTANT JESUITISM. 

intolerance banished multitudes from the common 
pale of society, made them desperate, and cut them 
off from redeeming influences. Nearly all the ad- 
vancements of the Temperance reformation have 
been forced — forced upon ground which cannot be 
maintained, because the public, when their eyes 
shall be opened, are not likely to submit to such a 
sway. The project of banishing wine, beer, cider, 
&c. entirely from society, is a wild and vain scheme ; 
and yet the cause of the Temperance Society, in its 
present position and relations, is staked on this con- 
tingency. It goes for the whole, under the risk of 
losing the whole. Extravagance heaped upon ex- 
travagance has pushed it into an extreme, which 
can be maintained only by the perpetual accumu- 
lation and imposition of similar devices. . Common 
sense, after all, will assert and recover its right- 
ful dominion ; the pride of self-government and the 
desire of self-respect cannot be annihilated, and will 
return with its claims ; sobriety will outlive fanati- 
cism ; men will find that the best economy of so- 
ciety is, not to set every man a guardian over his 
neighbour, and commission him to hold perpetual 
inquisition over his private conduct and habits ; but 
that every individual should stand upon the basis 
of his own personal virtue, panoplied with his own 
armour, be the keeper of his own conscience, hold- 
ing the sovereign right and use of his own judgment, 
provided he does not encroach on the rights of his 
neighbour ; and, in our opinion, they will find, more- 
over, that the machinery of the Temperance Society, 



PROTESTANT JESUITISM. 105 

as now organized, is inconvenient, impertinently ob- 
trusive, creating artificial relations in society, which 
must always work badly, and which are alike de- 
structive of social happiness as of personal virtue 
and strength of individual character. Even now 
the public have become so dependant on this facti- 
tious system, so enervated by its chains, that, if set 
at once at liberty, they would hardly know how to 
govern themselves. We have even reason to fear 
they would run into wild and dangerous excesses. 
Like slaves, incapacitated for the care of them- 
selves by the habits of a long-protracted bondage 
and subjection to a master's will, a sudden emanci- 
pation might be injurious. 

The author is aware that the imputation of 
Jesuitism to this and some other associations of a 
kindred class, is a suggestion which ought not to 
be conveyed without good reasons. He does not, 
however, pretend, that it is a spirit of so heinous a 
character as that which actuated the school which 
gave birth to this name, in the height of its atroci- 
ties. He only means to intimate what he consci- 
entiously believes, that associations originally or- 
ganized among us imder the motives of a com- 
mendable reforming spirit, have since discovered, 
in the height of their influence, that the public 
mind is susceptible of being subjected and swayed 
to almost any extent by institutions of this kind, 
artfully and skilfully managed ; that the love of 
power has found a place with the spirit of doing 



106 PROTESTANT JESUITISM. 

good, and corrupted it; that conscience has not 
always and alone been consulted in the projects 
of these societies, but rather, and to a great extent, 
the means of acquiring influence ; that the extrava- 
gance of new doctrines and false theories has 
detracted alike from the wisdom and virtue of these 
institutions, and tempted their leaders into unwar- 
rantable experiments ; that for the attainment of 
their objects, they have found it convenient and 
advantageous to adopt and practise the arts of po- 
litical combinations; that they have employed un- 
worthy and bad means for good ends ; that religious 
sectarism has been admitted to an improper in- 
fluence, and extensively shaped their measures and 
controlled their operations ; and that these and 
other faults have so vitiated these societies as to 
leave them deeply leavened with the appropriate 
spirit of Jesuitism, so far as the character of the 
age and the state of society will admit. 

Besides the natural tendencies of such institu- 
tions to be corrupted, when left in the hands and 
imder the control of a few individuals, the multi- 
plication of rival organizations necessarily places 
them on political ground in relation to each other. 
Take, for example, in the religious world, the two 
great rival domestic Missionary Societies of the 
Presbyterian Church. Like two nations at war, 
all the skill and power of each is constantly put in 
operation, and brought to bear for the disadvantage 
of its adversary, and for its own success in such an 
opposition. It is reasonable and philosophical to 



PROTESTANT JESUITISM. 107 

conclude, that a man of the purest spirit might 
enter as a leader and governor into the service of 
either of these societies, and in five years time turn 
out a managing, skilful politician in that specific 
province. From the love of doing good, he may 
have passed entirely to the desire of power and 
influence, and be principally occupied in contri- 
vances peculiar to the policies of earth. The 
supervisory departments of such institutions, which 
are always of commanding influence, are positions 
of eminent temptation to more debasing schemes 
than ought to be found in such a quarter. 

It is a remarkable fact, that in less than the 
period that belongs to a single generation, the 
economy of society in this country, in all that per- 
tains to moral reform and religious enterprise, has 
been formed on a model entirely new to ourselves, 
but not without type in history. It is the assump- 
tion of a controlling influence by a few, who stand 
at the head of moral and religious organizations of 
various names. The public generally are simple, 
honest, confiding ; and do not note operations of 
this kind. That is, they do not understand when 
and how the whole frame of society is getting into 
a new structure, leaving the great mass in subjec- 
tion to the will and control of select, and often 
self-elected, combinations of individuals. They do 
not even suspect, that societies, formed for such 
good purposes, could have in them the leaven of 
ambition; and they allow themselves to be formed 



108 PROTESTANT JESUITISM. 

into minor and subsidiary organizations, compre- 
hending the whole mass of the community, to up- 
hold these supervisory establishments by contribu- 
tions drawn from every source and from every 
hand. Most extraordinary measures are devised 
to obtain funds; itinerating mendicants are flying 
in all directions, traversing the country ^from east 
to west, and from north to south ; every part of the 
complicated machinery is well contrived to answer 
the end ; the system is thorough and perfect ; and 
at the head of all sit a few eminent individuals, 
looking down upon and managing this work of 
their own hands, themselves independent and se- 
cure in their places by provisions which cannot 
fail while their influence lasts. 

The process of corruption — for such we think 
proper to call it, without pretending to measure 
its degrees — in these high ofiicers, and in the so- 
cieties under their control, is always gradual. The 
men come into these places ordinarily under the 
influence of very pure designs ; it was, perhaps, 
an unexpected elevation ; certainly there was nei- 
ther experience nor custom in it; they are trans- 
planted from a circumscribed to a wide sphere of 
action and influence ; their views are expanded ; 
their duties require them to travel, and to form 
extensive acquaintances with the public ; they see 
the world in constantly new and shifting forms; 
are ever concerting and scheming for the attain- 
ment of their objects ; the economy of social or- 
ganization for these purposes becomes a study, 



PROTESTANT JESUITISM. 109 

and themselves adepts; practice makes perfect; 
they enlarge their plans, and attempt to improve 
them ; they attain, finally, not only a high and 
commanding position in society, but an almost mi- 
limited influence ; and " who," think they, at last, 
" can govern the world better than we ? We have 
discovered how it can be done ; we are competent; 
and we think it will be safest in our hands." And 
they set themselves about it, on the principle that 
all men have a right to that influence which they 
can command. They have no scruples ; they have 
found out that the world must be governed by a 
few ; that it is all eff'ected by scheming ; that per- 
fect honesty and openness are inconsistent with 
such an art, and impolitic; that the secrets of 
government must be in the keeping of governors ; 
that the wide public are to be informed only on 
points which concern them to know, and as they 
may be convenient instruments of power ; that, in 
view of rival institutions, sects, or parties, all plans 
are to be formed and executed on principles of 
policy ; and policy becomes, at last, the reigning 
principle. In spite of themselves, they and their 
work are transformed ; they are not the things they 
were when they first set out. It is the unavoid- 
able, the irresistible tendency of such organizations 
in such relations. It can no more be prevented 
than the course of nature, because it is identical 
with that course. These men will as necessarily 
become ambitious and aspiring, grasping at power 
and loving to wield it, and will as certainly 

K 



110 PROTESTANT JESUITISM. 

scheme for themselves, as the infant will come 
to be a man ; and observing the scope, and feeling 
the motives, of the wide field before him, will make 
the most of it. And never was a commmiity more 
effectually brought under this dominion than we 
are at this moment. It is a new form indeed ; but 
it is the operation of the same principle. A few 
irresponsible societies, with a few men at their 
head, govern this land in all that relates to our 
moral and religious interests ; and they govern it 
for themselves. At least, they govern it in a way 
that is agreeable to themselves ; and such is the 
ascendency of their influence, that their will is 
irresistible. It is a revival of the reign of Jesuit- 
ism, adapted to our time and circumstances. 

We think it fair to say, that the clergy generally, 
and the religious public, who have been drawn into 
these schemes, are most remote from any partici- 
pation in unworthy motives. It is the perfection 
of such policies, that a few lead the many, and 
ride upon their shoulders — while the many are 
persuaded that their leaders are as imcorrupt as 
themselves. Nor would we intimate that, for the 
most part, these societies have not espoused inter- 
ests of importance, and most worthy of support. 
Our diffidence relates entirely to the character of 
the organizations, and their inherent tendencies to 
corruption and abuse. The change we desire to 
see is not the abandonment of these interests, but 
that they should be restored to the control of that 
public that is called upon to support them. 



PROTESTANT JESUITISM. Ill 

If the clergy of this land and the Christian pub- 
lic will open their eyes, they will see that the in- 
terests of mx)ral and religious reform in the country 
are, almost entirely, in the hands and under the 
control of a few combinations of individuals, who 
are themselves not only above any suitable con- 
trol, and irresponsible, but who have devised and 
put in operation a system of measures, w^liich, by 
their own supervision and that of their sub-agents, 
force the wide commmiity, socially and individually, 
into their schemes, while the public have no voice 
in concerting them. The measures are not sub- 
mitted, but imposed. In the present posture of 
these affairs, there is no chance for that general 
control which is the only safety of a community 
of rights and privileges. And the ascendency of 
these combinations is perpetually rising ; this con- 
trol is becoming more uncontrollable ; by a con- 
sciousness of power they are growing more con- 
fident ; and no man can openly oppose them with- 
out the risk of being crushed by their influence. 
Their eyes are everywhere ; they see and under- 
stand all movements ; and not a whisper of dis- 
content can be breathed, but that the bold remon- 
strant will feel the weight of their displeasure. 
The whole community, on whom they rely, are 
marshalled and disciplined to their will. 

However important, therefore, those interests 
may be which have thus accidentally fallen into 
such hands, and for the very reason that they are 
important, it becomes the solemn duty of the pub- 



112 PROTESTANT JESUITISM. 

lie to see that they do not receive detriment on 
that account. Some of them have already been 
grossly mismanaged, and threatened with a com- 
plete wreck — such, for example, as the Temper- 
ance reformation. We do not desire to expose the 
faults we have noticed in the management of other 
enterprises, because we indulge the hope that they 
may yet be corrected; nor are we willing to di- 
minish public confidence in them so long as that 
hope remains. Our principal aim has been to 
point out the defects and dangerous tendencies of 
organizations of a specific character, in the hands 
of which these interests are extensively vested, 
believing that they are radically and essentially 
Jesuitical. 



PROTESTANT JEStJITISM. 113 



CHAPTER VI. 

The remedy. 

We shall now proceed to the task, origmally 
prescribed, of suggesting the remedy for the Jesu- 
itism of these irresponsible associations, which, 
within a few years past, have sprung up so numer- 
ously, risen to such importance, and obtained such 
a sway in this land. No human foresight could 
have predicted such a perversion of the designs of 
these institutions — that they would have become 
the medium of aspiring ambition — and the grand 
instrument, in the hands of a few, of their own 
personal and party purposes. But it is too painfully 
obvious that such, to a very great extent, has been 
the result of this experiment ; that the tendencies 
that way are rapidly and powerfully augmenting ; 
that a pure zeal for the professed objects of these 
societies is dying away in the hearts of their lead- 
ing agents and governors, and more sordid views 
taking possession of their minds. And, upon re- 
flection, we discover that such consequences might 
have been expected; that it was requiring some- 
thing more than human to endow a few irrespon- 
sible individuals with indefinite powers, or to allow 
them to usurp such powers, and hold and use them 
in their own discretion, and then expect that they 
K2 



114 PROTESTANT JESUITISM. 

would serve the public, and the public alone. 
Men have never been good enough for such a 
trust ; they are not good enough now. 

But they who have reposed confidence in these 
institutions, and looked to them as the great re- 
forming agents for the renovation of society and 
for the conversion of the world, will feel a grievous 
disappointment at such a discovery. So have we 
felt. Our spirits have been depressed — our faith 
in Providence has seemed to give way — as we 
have watched the deterioration in the character of 
these societies, and witnessed its progress. We 
have reviewed history, and studied the Bible ; we 
have examined the structure, combinations, and 
operations of society, especially as it is affected by 
institutions of this x:lass, that, if possible, we might 
find a solvent for this unexplained, difiicult, and 
momentous problem. "We have watched the pecu- 
liar, uneasy, and susceptible character of the age, 
and observed the powerful and irresistible tenden- 
cies to change throughout the civilized world, in 
politics, morals, and religion. The popular mass 
have discovered and felt that things are not right, 
and have been easily moved to favour any enter- 
prise that promised to make them better. Political 
unions of various denominations, and among all 
classes, have been organized for the purpose of 
effecting political changes ; in other words, to bring 
about a reformation in the structure of political 
society. The rehgious world has sympathized 
thoroughly with the prevailing spirit of reform, and 



PROTESTANT JESUITISM. 115 

has not been inactive. Moral and religious organi- 
zations have sprung up with surprising rapidity, 
and some of them have attained to an amazing 
grow^th and influence. The fashion and modes of 
this movement have been, w^ith little exception, 
uniform ; and, upon the slightest examination, will 
be found to be based upon oligarchical principles. 
For celerity and energy in the execution of public 
affairs, there is nothing like intrusting government 
in the hands of a few ; and an absolute monarchy 
is the most vigorous administration of all. 

It is remarkable that the enterprises of moral 
and religious reform in this country have not only 
been assumed by a few, but that few have made 
laws for themselves and for the public. The whole 
fabric of society, in these matters, has, within a 
brief period, been revolutionized — or, more proper- 
ly, perhaps, reconstructed on a new model ; — and 
all this has been eff'ected while the public were 
unaware of the change through which they were 
passing — at least, unapprized of the result to which 
they were tending. They have, indeed, been in 
some measure conscious of the career of change, 
and made to believe that all things were going on 
well ; but, always honest and confiding, as the 
mass of the community are, when acted upon by 
such agencies, they have never dreamed of the 
domination aimed at by a few ambitious aspirants. 
Indeed, it is no more than justice to allow, that the 
oligarchical schemes now so obviously entertained 
by thege leaders in moral and religious reform, and 



116 PROTESTANT JESUITISM. 

in such active operation, were not probably indul- 
ged by themselves, to any considerable extent, at 
the commencement of these enterprises. They 
are the natural product and spontaneous growth 
of the system. " Is thy servant a dog, that he 
should do such a thing ?" Men do not know what 
they will do when they shall have acquired influ- 
ence ; and, therefore, it is never safe to intrust 
them with power beyond what is necessary for the 
best ends of society, nor in any shapes which have 
not been dictated by the wisdom of experience, 
and confirmed by the public voice. Assumed or 
usurped power is the natural germe of disastrous 
consequences ; and this is precisely the species of 
influence now under consideration. It has not 
been bestowed, but assumed ; it is an influence 
that first insinuated its advancements, and then 
seized the sceptre. 

Inasmuch, however, as the enterprises for moral 
and religious reform, which characterize the age, 
are in principle sound and praiseworthy ; inasmuch 
as reform is important, necessary, and incumbent, 
till society, throughout the world, shall be securely 
and permanently established on the pure and un- 
adulterated principles of Christianity; and inas- 
much as public virtue, to a wide extent, has been 
called into action for this purpose by the efforts in 
question, as must be allowed, it only remains to 
bring and hold this awakened and commendable 
feeling under a safe guidance ; and not only so, 
but to augment, cultivate, and carry it forward to 



iPROTESTANT JESUITISM. 117 

the grand result which Christianity contemplates. 
It is a most interesting feature of society in this 
age — a manifest development of God's wise ad- 
ministration of human concerns — that the public 
virtue of the community is susceptible of being in- 
fluenced, and moved to efficient action, by the pro- 
posal of any apparently hopeful reforming meas- 
ures. But it is no less true that the public, as a 
body, are not competent judges at first sight of the 
expediency of any specific and new measures of 
reform that may be recommended to their patron- 
age and support. They desire the object, and are 
ready to join in the enterprise. Here is a provi- 
dential basis, secure, firm, to be relied upon ; but 
the specific social organization, or form under which 
this virtue shall be brought to bear on the final 
issue, is a question of momentous importance. The 
grand result, contemplated and aimed at, depends 
on this determination. If the form be right, the 
end will be secure ; if wrong, it will be a failure, 
more or less disastrous. 

We come, then, to the grand specific : — Chris- 
tianity, with its divinely appointed agencies, is 
ordained to be the great reforming power for the 
world. . us Christ gave a commission to a select 
society ,«*>y >e principles of which, in their hands, 
and through their instrumentality, accompanied by 
the efficacious grace of the Holy Spirit, he designed 
to bring the world in subjection to himself. It is 
now full eighteen hundred years since this com- 



118 PROTESTANT JESUITISM. 

mission was bestowed and taken in hand ; great 
expectations have been indulged by the action of 
its powers from that day to this ; society has un- 
dergone multitudinous changes where it has been 
applied, affected more or less by its influence ; 
but scarcely anywhere has it worked in its own 
proper way, except in the hands of the apostles, 
who, embarrassed in the task of breaking ground 
as pioneers of the Christian system, were, of 
necessity, limited to a brief, though brilliant career 
— to a few, yet splendid triumphs. They worked 
on the principles of their commission ; they ex- 
pounded those principles ; they filled out the sa- 
cred canon; passed over their responsibilities to 
the hands of successors ; and left the inspired rec- 
ords, thus complete, in the hands of such agents, 
to make their own way in the world to a final and 
unrestricted triumph. 

As believers in revelation and in the scheme of 
Christianity, we receive and maintain that these 
records, in company of the great commission, are 
designed and adequate to renovate human society 
thoroughly; to make man. all that is most desira- 
ble ; to exorcise his vicious propensities, or so to 
modify and control his intellectual, moral, and 
physical powers, as to produce a state of society 
answering to the Christian theory of the millennium, 
when properly understood. We pretend not here 
to explain that theory ; nor do we conceive it im- 
portant. It is enough to believe that it will be a 
state of society corresponding with thq high pre- 



PROTESTANT JESUITISM. 119 

tensions and declared aims of Christianity — a uni- 
versal reign of righteousness and peace. 

We receive and maintain, that the actual failure 
of Christianity hitherto, in not having produced 
this result, is not to be ascribed to its defects, or 
to the inadequacy of its principles and powers. 
Nevertheless, as a matter of fact, it has failed un- 
der the protracted experiment of eighteen hundred 
years ; and we are compelled to look for the rea- 
sons in other quarters. The history of Christianity 
is before the world ; and, as an item of its history, 
it will be observed that, among its sincere and san- 
guine disciples, there has always been prevalent 
an expectation that its grand and ultimate triumphs 
were about to dawn upon the world. That expect- 
ation was indulged even in the apostolic days, as 
appears from the inspired records, and was cor- 
rected by an inspired hand. It has ever been 
cherished, to a considerable extent, by enthusiastic 
believers. It is cherished now. It has been con- 
fidently predicted, that the very movements which 
it is the task of these pages to notice and criticise, 
are destined speedily to usher in the grand millen- 
nial period so long waited for. Ignatius Loyola 
supposed that, in the organization of the Jesuitical 
school, he was preparing the way for the imme- 
diate subjugation of the world to the papal dynasty, 
and his successors seemed for a while to have a 
fair promise of attaining that end. With Loyola 
there was comparatively a purity of purpose, and, 
for aught that can be shown, a purpose commend- 



120 PROTESTANT JESUITISM. 

ably pure. Francis Xavier had the same faith, 
and so, doubtless, had many others. They expect- 
ed a millennium of their own type. Interesting and 
hopeful of good as are our modern Protestant mis- 
sions among the heathen, there have never yet 
been any so efficient, so successful, or so influen- 
tial, as those which have emanated from the papal 
throne. We are neither the advocates nor the 
apologists of that mixture of worldly policy which 
has characterized the proceedings of papal emissa- 
ries in different parts of the world ; we speak only 
of the fact of their success. They have carried 
their triimiphs, not only into the lower, but into the 
higher regions of society. They have always 
aimed, and not unfrequently made their way, to the 
thrones of princes, and to control the councils of 
heathen tribes. Rammohun Roy is almost the 
only convert of high caste and distinguished talent 
to certify to the success of Protestant missions 
among the superior grades of heathen nations. 

We have no desire to detract from the impor- 
tance of Protestant missions among the heathen. 
On the contrary, we consider them most worthy of 
support. But we cannot conscientiously be acces- 
sory to the conviction endeavoured to be fastened 
upon the pubHc, that any considerable impression 
has yet been made in any quarter on the domains 
of paganism, if we except the reported success of 
the London Missionary Society in the South Sea 
Islands, which, it is now understood, has hot sus- 
tained the original expectations ; and also the more 



PROTESTANT JESUITISM. 121 

recent achievements of the American Board in the 
Sandwich Islands, over which a cloud has already- 
risen to darken their prospects. The proper test 
of the success of Christian missions is a permanent 
impression made on the regions of civilization, pre- 
viously devoted to idolatry, such as was effected by 
the ministry of the apostles over the Roman em- 
pire and elsewhere ; at least, that we might hear 
of converts from among the higher castes of semi- 
barbarous nations, and from among men of superior 
intellectual culture. The fact that none of this class, 
except Rammohun Roy, have yet returned from 
pagan ground to show themselves on the heights 
of Christianity, as trophies of modem Protestant 
missions, is a fair indication of the meager fruits 
of these eiForts. This, however, only tends to show, 
first, that there has been a hasty and indiscreet proc- 
lamation of success ; next, that higher and more 
vigorous eflForts are required ; and lastly, to suggest 
the inquiry, whether modern missionary schemes 
are, on the whole, most suitably devised and most 
wisely managed. Either there is some defect in 
the system, or else expectations have been too 
high, and the public deceived by false reports. In 
our own view, the success of these enterprises has 
been altogether satisfactory, considering all the ob- 
stacles and the character of the agencies employed. 
Om: principal objection is to the want of frankness in 
reporting things as they are, and to a disposition to 
raise unwarrantable expectations, as a basis of sup- 
port. It is a Jesuitical practice. We consider, 

L 



122 PROTESTANT JESUITISM. 

moreover, that the plan and organization of modern 
Protestant missions are to a great extent defective, 
and require to be corrected and placed upon the 
basis of the primitive commission for the conversion 
of the world; and we believe that Providence is 
preparing the way for the attainment of this pur- 
pose, without detriment to what has already been 
effected — that the present effort is an incipient 
stage in the great work. 

If, then, it be admitted, that Christianity is ade- 
quate to its professed design of reducing all nations 
to the dominion of its principles, we are compelled 
to find the cause of its failure hitherto in the neglect 
or perversion of the great commission. We think 
it lies in both. It has been perverted, as in the 
Papal Church, and in some of the Protestant rami- 
fications, where Church and State have been blend- 
ed ; and it has been neglected, as in these modern 
organizations, tending to a Jesuitical character. In 
one and in the other, and in both united, we can 
see enough to satisfy us why Christianity has not 
prevailed, and cannot prevail, to the completion of 
its design, till its cause be based alone upon the 
original commission given by the Saviour, and put 
in operation and sustained by the apostles. 

We assume, that the apostles organized a society 
under this commission, themselves acting as an au- 
thorized ministry at its head ; and that this society 
is properly the Church, as commonly denominated. 
It will be convenient for our purposes to adopt the 
term Church, as designating this society, inasmuch 



PROTESTANT JESUITISM. 123 

as universal custom has assigned it to this exclusive 
use. The fact that there is not a perfect uniformi- 
ty in the meaning attached to it by all the Christian 
world, is a trifling disadvantage ; nevertheless, we 
shall endeavour to make ourselves understood, as 
it is the best and most proper term we can pro- 
pose. 

We assume also that this society — the Church- 
has had a perpetuity of existence, though variously 
modified — sometinjes in a great degree corrupted. 
The papal hierarchy, with its diversified fabrica- 
tions and dependances, is an enormous — stupen- 
dous corruption ; but yet, although attempts have 
been made to deny its claims to have the commis- 
sion of Jesus Christ in its trust and keeping, that 
denial has not been satisfactorily sustained, in view 
of those who maintain a fixed and definite theory, 
as .to the form and character of that commission. 
We mean, simply, that the baptisms of that church, 
and other ministerial offices common to them and to 
Protestants, are not ordinarly rejected by the latter; 
and that, if the Roman Church should ever be re- 
formed and reduced to the simple foundation of the 
primitive form, there is no good reason why she 
should not be recognised as an integral portion of 
the Church of Christ, without being dissolved or 
required to be reorganized. The Greek Church 
has been corrupted scarcely less than that of Rome, 
and in some points more so ; but we are not aware 
that Protestant Christians have entertained the idea 
or purpose of denying her claims to be a portion of 



124 PROTESTANT JESXTITISM. 

the Church of Christ ; and we presume that this 
denial will never be niade to any extent. 

The Church of England, since she came out in 
favour of the doctrines of Protestantism, has yet 
been essentially vitiated by a connexion with the 
State. The history and character of this church, 
as Protestant, are peculiar. The change was not 
a schism, except in the light of the papal claims', 
which, of course, we do not regard as worthy of 
respect ; but it took along the whole. It was the 
State which decreed the change, and not the 
Church, as such; and some advantages in this 
view have no doubt been gained by the union of 
Church and State in Great Britain. The State, 
having resolved upon that course, was able to de- 
fend and protect the Church in the exigency; 
otherwise her integrity must in all probability have 
been sacrificed. With all our objections, as Ameri- 
cans, to the union of Church and State, which are 
valid and reasonable — sound in theory and salutary 
in practice — ^we are incapable of estimating that 
union in Great Britain, unless we take into a dis- 
passionate consideration the history of its origin 
and progress. It should be recollected, the union 
was formed and cemented under the papal dynasty ; 
that Parliamentary legislation for the Church, pre- 
vious to the Reformation, constituted probably a full 
moiety of the laws of the empire ; that those laws 
were interwoven with the entire fabric of society, 
so that the union could not be instantly severed 
without dissolving the social state ; that the Ref« 



PROTESTANT JESUITISM. 125 

ormation was in fact a very essential and radical 
improvement, even in the light of that theory 
which is opposed to the union of Church and 
State, and a step preparatory to a final severance ; 
that the state of society in Great Britain, by long 
custom, was fitted to endure that union in a modi- 
fied and milder form, if not to profit by it in exist- 
ing circumstances and for an indefinite period ; that 
the tendencies of public opinion have all along been 
approaching the period of emancipation from the 
disadvantages of this union, and ripening for it; 
that recent measures of political reform in that 
kingdom have developed an urgent and influential 
bias of the public mind towards this result, so as 
almost to precipitate and force this change more 
rapidly and violently than a prudent regard to the 
public welfare would dictate; and that no doubt 
now remains, if a gradual and prudent reform can 
be carried on in Great Britain, without a revolution, 
as is likely to be the case, that all the evils of 
Church and State, with the connexion itself, will 
ere long be removed. It should be remembered, 
that Protestantism is not responsible for the forma- 
tion of this connexion, but the Church of Rome ; 
and that, ever since the Protestant Reformation, 
obvious and decided tendencies have been gaining 
force in the public mind for relief from this state 
of things. It may fairly be inferred from the lights 
of history for three hundred years, and more espe- 
cially from events of recent date, that the principles 
of Protestantism are uncongenial with a union of 
L2 



126 PROTESTANT JEStTlTISM. 

Church and State ; and that the accidental continu- 
ance of that connexion in Great Britain has been 
forced upon that community by the occurrences of 
previous history. It is an undoubted truth, that the 
Church of England is even yet very essentially cor- 
rupted by this union ; in other words, they have yet 
much to do before they can be thoroughly redeemed 
from the disadvantages into which the papal admin- 
istration had involved them in the progress of many 
centuries. It is well known, that in consequence 
of the luiion of Church and State in Great Britain, 
appointments to the ministry of that church are by 
a very great majority in the hands of the king, no- 
bility, and gentry; that such characters are not 
likely to have, and, in view of their interest in pro- 
moting family connexions and favourites to the more 
valuable Hvings of the establishment, do not in fact 
have, a scrupulous regard to the proper qualifica- 
tions for the ministerial office, in the use of their 
prerogative of nomination. From this and other 
causes akin to it, all arising from a union of Church 
and State, it necessarily results, that the Church of 
England has in it a great amount of corruption. 
Nevertheless, it is improving rapidly in regard to 
these evils. Public opinion forces improvement 
upon it ; it is unavoidable. That the Church of 
England is entitled to be recognised as a legitimate 
branch of the Church of Christ, we suppose will 
not be questioned by American Christians. 

The Church of Scotland, under the Presbyte- 
rian name, has her faults, but is entitled to very 



PROTESTANT JESUITISM. 127 

great respect. None, perhaps, has maintained a 
higher degree of purity since the Reformation; she 
has been, and still is, highly influential in the sup- 
port of pure Christianity in the world. If she is 
faulty in the obstinacy of her character, as a dog- 
matic school, she has yet many redeeming excel- 
lences. We know not the Christian community 
which is on the whole more thoroughly exempt 
from blemishes in its moral character. 

The Wesleyan Connexion of Great Britain and 
America, the date of whose existence is scarcely a 
century, but which, notwithstanding, ranks in num- 
ber among the leading Protestant denominations, 
is perhaps as little obnoxious to criticism and 
public censure, in point of purity of character, as 
any Christian sect that can be named. The sev- 
eral Dissenting denominations of England — at least 
some of them — are worthy of high praise for the 
purity of principle, regarding moral and religious 
character, which they have maintained before the 
world. The grounds of their dissent have naturally 
produced this result — they having complained, not 
only of the oppressive operation of the Establish- 
ment, but of the want of an earnest religion in it, 
and set out to do something better. 

The Protestant sects of the continent of Europe 
are worthy of a reference here. Holland and 
Germany excepted, however, they are not very 
commanding or influential. So little is said and 
commonly observed of the religion of Denmark 
and Sweden, that half of our well-educated people^ 



128 PROTESTANT JESUITISM. 

if surprised by the question whether they are Prot- 
estants or Papists, would perhaps be embarrassed. 
Geneva ? — alas ! her glory is departed. The ama- 
zing reaction, and the extreme from Christian 
orthodoxy, as commonly maintained, into which 
Geneva and Germany have been plunged, would 
seem to intimate, if we view the subject philosoph- 
ically, that there must have been a great deal of 
violence and extravagance in the Reformation ; and 
that the severity of character in the Reformers, 
both as dogmatics and as men, was too rigid to be 
altogether comfortable. None, however, but the 
most impassioned and resolute men could have 
done this work. They wore God's high behest to 
human society for the occasion. Nevertheless, it 
is proper for us to distinguish between their virtues 
and their faults, and not to think of canonizing 
them as absolutely perfect. Calvin's theology was 
doubtless, in some respects, extravagant ; and Lu- 
ther's career was violent. It could not be other- 
wise. The Reformers generally were involved in 
a tempest of human passion, and cast in the thick- 
est fight of a great moral revolution, the result of 
which has changed the face of society, and opened 
new sources and channels of thought. But the 
sun of the Reformation sunk beneath the horizon, 
and left Germany involved in the darkness, mazes, 
and labyrinths of a new school of philosophy, from 
which they have yet to emerge. 

But the Church of Christ was transplanted to 
these American shores,— has lived and flourished 



PROTESTANT JESUITISM. 129 

here under different forms, until we have become a 
highly religious people. Indeed, it may be said, 
that we have been emphatically a religious people 
from the beginning. The American mind has 
been peculiarly active and prolific in theology and 
religion, as in all things else ; and the different 
denominations of Christians among us have been 
more pure and more efficient for the time being 
than in any other part of the Christian world. Our 
state of society having been more simple, and the 
social connexions more intimate and compact, the 
facilities for the social influence of religion have 
been greatly multiplied. Our principal aim in this 
place, however, is to observe, that we have among 
us such important bodies of Christians as to entitle 
us to say, that the Church of Christ is here if it is 
anywhere. 

What specific organization is essential to consti- 
tute the Church of Christ, is, of course, a question 
of diverse opinion with different classes of Chris- 
tians. It is not important to our object to deter- 
mine this point, or to have any thing to do with it. 
Without pretending to settle or discuss this ques- 
tion, we only propose to assume the ground of 
common popular opinion, viz., that the Church of 
Christ in America is composed of the different 
denominations of Christians that are to be found 
here. It is the Church catholic, or universal (not 
Papal), as composed of these parts, which we think 
proper to recognise, for the sake of argument, as 
corresponding with the popular meaning attached 



130 PROTESTANT JESUITISM. 

to this term, when used in a catholic sense. In a 
narrower sense, every sectarian means by this 
term, while addressing those who are likely to un- 
derstand his allusions, the particular Christian fra- 
ternity to which he belongs ; but, in this place, we 
mean the Church catholic. Christianity has been 
so long in the world, — has asserted and realized 
such claims to public attention, — ^has been so wide- 
ly known, so thoroughly discussed, so extensively 
influential, — has been embraced and opposed by 
so many individuals and nations,— has, in all ages,, 
enlisted so much talent to expound, defend, or 
overthrow it, — has been loved so enthusiastically 
and hated so cordially,- — and has so distinctly de-^ 
fined the character of its disciples from the rest of 
mankind, that all minds of common information,, 
in the communities where it has obtained a foot- 
ing, are as familiar with the terms " church" and 
"world," as with heaven and earth, fire and water,, 
man and beast, or any other couple of names that 
can be selected ; and the common idea of the dis- 
tinction between the two is scarcely less definite 
and well understood. There may be many things 
comprehended in the term " church," when viewed 
in all its relations and suggestions, which are not 
commonly thought of; and Christians themselves, 
in the light of their sectarian peculiarities, are ac^ 
customed to define it variously ; but the common 
and popular meaning is neairly uniform. 

We are prepared, then, to say, that the Church 
of Christ, as a society, in it§ own proper organi 



PROTESTANT JESUITISM. 131 

nation^ is the only and the very society^ under the 
commission given hy Jesus Christy which he has 
authorized to be employed hy his professed disci- 
ples for the reformation of morals and manners in 
the world, and for the gradual and ultimate sub- 
jection of all mankind to the latus and principles 
of the Bible. This alone is suificient — is best ; 
and any other social organization of Christians, for 
purely Christian purposes, is a subtraction from the 
moral power of this;- — is a neglect or perversion 
of the great and only commission ; — is an impeach- 
ment of the wisdom of the Divine mind, as not 
having suggested or furnished an adequate law of 
association; — and has ever been, and, as we be- 
lieve, will ever be, injurious. It is by a departure 
from, and a violation of this rule, in the erection 
of the Church of Rome into a stupendous political 
organization, that it has brought such a train and 
world of evil upon mankind ; it was by the viola- 
tion of this principle that the first Jesuitical school, 
organized by the genius of Ignatius Loyola, ob- 
tained such a wide-spread and disastrous sway 
over so many nations and tribes ; and it is, in our 
opinion, by the same mistake — ^vice, we may call 
it---that Christians of our own day are disregard- 
ing the law of Christ, and running into multiform 
associations of a purely extemporaneous character, 
detracting from and annihilating the appropriate 
influence of the Church, and intrusting powers in 
the hands of small associations of individuals, 
which, till human nature shall be greatly improved, 



132 PROTESTANT JESUITISM. 

cannot fail to tempt them to tread in the footsteps 
of the Jesuitical school, as far as they can conve- 
niently go without being the objects of suspicion. 
Here, in our view, is the secret of that insinuating 
power which, for somewhat less than a generation 
past, has been stealing its march over the wide 
community of our country in these organizations ; 
and which at this moment is so all-pervading and 
so formidable, that nothing, apparently, but some 
special interference of Providence, can arrest its 
overwhelming career. It has literally bound the 
public mind of this country in chains ; and there 
are few that will dare to think for themselves, or 
to speak what they think. Societies of various 
names have been formed, all upon the same princi- 
ple, professedly designed for moral and religious 
reformation, which have absorbed the most sub- 
stantial and influential portions of the community, 
secured to themselves an unrivalled influence and 
a thorough internal independence, so that they are 
able now to bid defiance to any opposition. Their 
agents swarm over the land in clouds, like the 
locusts of Egypt : there is not a city, or town, or 
village, or settlement, from Georgia to Maine, 
from the Atlantic coast to the Rocky Mountains, 
which has not its minor and subsidiary associa- 
tion, and in many of th^m they are multiplied — all 
pouring in their contributions to the central treasu- 
ries, resigning the entire control of the affairs of 
tTiese institutions, and the disposal of their funds, 
to a few individuals at their head, who are them- 



PROTESTANT JESUITISM. 133 

selves, in the first place, and by their own enact- 
ments, well and independently endowed. The 
press, with all its various powers, is ever active in 
the circulation of just such information as may suit 
the designs of those who govern all. Truth is 
suppressed, and falsehood imposed. The commu- 
nity, for the most part, are honest, confiding, and 
believe what they are told. 

We do not say that all of these associations have 
been in the habit of deceiving the public to any 
considerable degree ; but we have never known 
one in the history of which something of the kind 
could not be found. The excitements by which 
they have been raised into being, the highly- 
coloured and overstrained statements employed as 
arguments and appeals to the public, the promises 
of immediate and great results, and other artifices 
of the kind, have made it indispensable to follow 
them up with corresponding exaggerations, which 
often amount to a violation of truth. Exagger- 
ation, in the nicety of morale, as we need not say, 
borders on immorality ; and it would perhaps be 
useful, if this system must go on, that a society 
should be formed, to be called "The Society- 
Reforming Society," whose object shall be to cor- 
rect the morals of these institutions. 

But it will be said, " This field of reformation 
and of missionary enterprise, at home and abroad, 
has been before the Church, and why has she not 
occupied it? We have only assumed the work 

M 



134 PROTESTANT JESUITISM. 

which the Church refused to do." These men 
claim to be Christians who say this — are mem- 
bers of the Church, and under all the obligations 
of Christ's commands and commission. Are they 
aware that Christ has but one institution — one or- 
ganized society on earth — and that is his Church ? 
— that he has designed and commissioned this in- 
stitution to take the lead in the renovation of the 
world ? — that he has reserved the honours of these 
triumphs for this society alone ? — that all the zeal 
and all the moral power that has been thrown into 
these other and new organizations, so far as it is 
pure and good, might and ought to have been in- 
vested in the Church under her own proper forms, 
to give vitality and energy to her operations ? — and 
that this diversion is casting contempt on the Di- 
vine commission ? Surely, if the Church has 
been delinquent, she needs the exciting influence 
of this spirit of enterprise ; and just in proportion 
to the diversions of moral power throvvni off in 
these other directions, will she decline and lan- 
guish, and become inefficient. Every thing of 
good that can be effected by these organizations, 
could be done in the Church. It is deserting the 
ranks which Christ has called his people to fill ; 
it is setting up other institutions opposed to his ; 
it is employing means which Christ has never 
authorized ; it is tasking human invention for nov- 
elties, in contempt of Divine appointments ; it is 
introducing a system of man's device, to the 
prejudice and weakening of God's commissioned 



PKOTESTANT JEStJITISM. 135 

agencies ; it is tempting the servants of Christ by 
the allurements of power, and leading the hosts of 
God's elect into fields of political encounter, one 
against another, by creating a system of operations 
essentially political ; and the end of the whole is, 
that it degenerates into Jesuitical manoeuvring, 
and must necessarily bring a painful and calam- 
itous catastrophe on the cause of Christianity* 
The Church may be more slow, but it is more 
sure. Slowness may be a virtue in comparison of 
such precipitate, forced, and violent movements. 
The Church has the confidence of the public ; it 
is a known and responsible society ; it is uniform 
and steady in its character ; its principles are pal- 
pable and fixed ; it cannot so easily be driven into 
rash deeds by a few restless and aspiring spirits ; 
unhallowed ambition has comparatively little scope 
in her ranks, and is ever liable to check and control. 
But as to these other and irresponsible institutions, 
there is no knowing what they will come to ; they 
have in them the elements of perpetual change and 
of usurpation ; those who are fortunate enough to 
get the lead, may keep it, and do what they please, 
until, peradventure, they shall have got to the 
end of their race by some public exposure of their 
misdoings. All history shows that societies of this 
class are imsafe, at the head of which the first 
Jesuitical organization of the fifteenth century is a 
notable and admonitory example. We have no 
fear, indeed, that any of these societies will ever 
obtain a power equal to their great prototype ; nor 



136 PROTESTANT JESUITISM. 

do we believe they will ever presume upon like 
enormities. They must necessarily pay respect to 
the state of society, to the spirit of the age, and to 
the demands of public opinion. We are prepared 
to write our certificate to the actual, and, in some 
instances, very extended usefulness of a portion of 
them. We would not give our vote for the disso- 
lution of such, until the Church is prepared to as- 
sume their work, and carry it forward under her 
own Divine commission. Nevertheless, we have 
given our reasons for the anxieties we feel, as to 
the unavoidable tendencies of these institutions, 
some of which have already been made appa- 
rent in the history of their experiment ; and we 
cannot dispossess ourselves of this conviction. 
The present is an age of reform, political, moral, 
and religious ; and we desire to see the Church of 
Jesus Christ, in her own proper capacity, moving 
onward in the great work assigned to her. 

But it will also be said, " The Church exists in 
several branches. Into which of these shall we 
throw our influence ?" Into which you please. 
"But they cannot be all right, or equally right." 
No matter for that. The public pay respect to 
them ; and so long as each has a standing with the 
public — ^with that portion of the public that is fa- 
vourable to it — it may be useful in all these enter- 
prises, and is competent to carry them forward by 
the aid of all who are disposed to fall into its ranks. 
Doubtless one branch of the Church is more right 



PROTESTANT JESUITISM. 137 

than another in its structure, economy of operations, 
&c. ; though we cannot pretend to say that these 
branches will all finally fall into one. So long, 
however, as the Christian community is thus di- 
vided, each section may act in its own form in the 
great cause of reforming mankind and evangelizing 
the world ; and we are not aware that any thing 
proper to be done in this work can be effected by 
these societies, which cannot be done by any and 
by each branch of the Christian community with 
equal efficiency, and consequently with greater se- 
curity as to the final result. To assume that the 
Church cannot, or will not act, for these purposes, 
nor move forward in this cause, is a libel on the 
institution ; and if there be truth in it, the sooner 
the Church is disbanded the better. By the exist- 
ence of these other societies, so far as they absorb 
the influence and moral power of Christians, the 
Church is necessarily prevented from acting in 
this field as a Church. Her commission is 
usurped, and her duties transferred. If it be true 
that there is a spirit among Christians, who are 
members of the Church, to engage in these enter- 
prises and carry them forward, it is proof that the 
same spirit, acting in the appropriate ranks of 
Christian influence, might accomplish the same 
objects ; and even if they should be more tardy in 
the work, by being obliged first to rouse the 
Church, they would stand on legitimate and safe 
ground, and would be preparing the way for cer- 
M2 



138 PROTESTANT JESUITISM. 

tain triumph, without disaster, or the hazard of 
defeat by adopting unwarrantable measures. 

Again it may be said, " Some churches have no 
organization suited to these enterprises." It is 
time, then, that they had, if the enterprises are 
proper for Christians to be engaged in. We can- 
not conceive of any pubHc enterprise incumbent on 
Christians, which every association, claiming to be 
a branch of the Church of Jesus Christ, ought not 
to be fully prepared to undertake, under its own 
proper organization. Surely, it csumot be sup- 
posed that Christ has given to his Church a 
defective commission? And if any body of 
Christians, calling themselves a Church, should 
find themselves deficient in this particular, it 
behooves them to inquire whether they are prop- 
erly organized; whether they are upon the true 
foimdation ; whether, indeed, they are acting under 
the primitive and Divine commission. 



PROTESTANT JESUITISM. 139 



CHAPTER VII. 

Public Opinion favourable to Christianity. 

It is proposed in this place to show, that we 
have arrived at a period in the history of Chris- 
tianity, and to a state of society formed under its 
influence, when pubhc opinion is favourable to its 
designs, and to those exemplifications of character 
which it enjoins. By public opinion is meant a state 
of general and predominant feeling on any subject 
of public and general interest. We suppose it 
true to say, that the stability and vigour of public 
opinion on any subject depend on the interest that 
has been felt in it ; the length of time it has been 
agitated ; the vicissitudes through which it has 
passed ; cind the difficulties it has had to encounter. 
Here, then, is a subject of immense and amazing 
interest, as has been, and is, universally conceded 
—of an interest which exceeds in importance all 
others that have ever been brought before the mind 
of man, whether it be regarded as relating to so- 
ciety or to individuals. And it has, generally, in 
all ages and countries, been felt to be so. Here 
is a subject, a religion, the claims and merits of 
which have been agitated and discussed for eigh- 
teen hundred years, not to say six thousand, by 
friends and foes, and by the mass of the greatest 



14D PROTESTANT JESUITISM. 

talents known in the civilized world, for the time 
being — a subject which has secured the attention 
of the most obscure as well as the most exalted, 
and had a place in their opinions and affections, to 
approve or disapprove, to love or to hate. Here 
is a religion which is coeval with the race of man ; 
and which has experienced all the vicissitudes that 
have befallen its disciples and adherents from Adam 
to Moses, from Moses to Christ, and from Christ 
to this hour. And here is a religion which has 
encountered difficulties in number not to be esti- 
mated, and in their formidable importance not to 
be weighed — difficulties from philosophy, from 
heretical invasions, from foes without and from 
foes within the pale of its professed adherents, and 
from the assailing and mighty arm of secular 
power, in ways and times untold. All the wis- 
dom, and all the art, and all the power of man, 
with the powers of hell, have been arrayed against 
it ; and in the progress of all these vicissitudes, 
and of all these hostile encounters, the opinion of 
the world concerning it has been silently and grad- 
ually forming and moulding, till it has attained its 
present shape and position. It may fairly be in- 
ferred, therefore, that this opinion has secured a 
stability, and grown to a vigour, which cannot be 
predicated of any other subject ever agitated by 
man, if such stability and vigour do, in fact, depend 
on the contingencies we have specified. 

No other subject has ever addressed the mind 
of man with so much force, or with reason claimed 



PROTESTANT JESUITISM. 141 

from it equal deference. That force has been felt, not 
indeed in proportion to the merits of the claim, but 
yet it has been felt. It was felt when Christianity 
was first proclaimed — ^felt thoroughly and deeply 
wherever the footsteps of the apostles were seen or 
their voice heard. " These men that have turned 
the world upside down have come hither also." All 
religions, however venerable by their antiquity, 
however deeply rooted in society and in the affec- 
tions of their adherents by long culture and imme- 
morial custom, however strongly maintained by the 
civil arm, yielded to its sway. The Roman em- 
pire, so vast in its extent, was shaken to its centre, 
and through all its departments, by the first onset. 
Some of the apostles and primitive evangelists 
made incursions into more distant regions with the 
same effect. Few and inconsiderable as they 
were, with little, scarcely any thing, of those means 
and pretensions which ordinarily give public men 
influence, they attracted the attention of mankind. 
As a necessary consequence, public opinion, to a 
wide extent, was brought into action on these new 
doctrines with amazing energy. It need not here 
be said that it was opposed to them — that those 
who first embraced Christianity did it under the 
reprobation of all common and prevailing opinions 
— and, to a very great extent, at the hazard of 
their lives. The hold which other religions had 
obtained on the public mind was too strong to be 
easily shaken — too deeply-seated to be soon eradi- 
cated. For ages their claims were supported by 



143 PROTESTANT JEStJITISM. 

the arm of secular power ; and Christians, during 
the ten great persecutions of the Roman govern- 
ment, were hurried out of time into eternity, by 
thousands and tens of thousands, in every possible 
form of cruelty which human ingenuity could in- 
vent. At last Christianity triumphed, and was 
installed on the throne of the Cesars. It was the 
triumph of opinion — or the establishment and con- 
firmation of a renovated public opinion in favour 
of this new religion. It had struggled long — 
conflicted "with principalities and pow^ers, with 
the rulers of the darkness of this world," and 
literally waded through seas of blood. The con- 
flict was mighty and long-protracted ; it was with 
and against opinion — the opinion of the public, of 
the world, which was all the while undergoing a 
gradual modification. 

Rome and its dependances were at the highest 
point of civilization ; philosophy flourished ; the 
arts were in gi'eat perfection ; the mind of that 
period was in many respects enlarged, and des- 
tined to be influential on future ages. The ad- 
vantages thus gained by Christianity over common 
opinion, were necessarily on such a basis, and so 
coimected with future history, that they could not 
fail to be permanent in their influence. It is not 
easy for us to appreciate the importance of this 
groundwork, without a consideration of all those 
ways and modes by which the thoughts and opin- 
ions of such a period of the world are transmitted 
and become influential. The painful vicissitudes 



PROTESTANT JESUITISM. 143 

and dark ages through which Christianity has 
since passed, have not materially affected or dis- 
turbed the advantages v^rhich it gained at this 
early period. In the final result, as it regards the 
basis of opinion on which Christianity now rests, 
those trying times may be shown to have been 
beneficial. Every age since the commencement 
of the Christian era, and all the changes through 
which the Church has passed, when rightly viewed 
and philosophically considered, have contributed 
to throw light on the Christian scheme, and to 
commend its theory and doctrines to the favourable 
opinion of mankind. The very corruptions and 
abuses of Christianity have operated in this way, 
because the good sense of mankind, when circum- 
stances are favourable for its action, will always 
distinguish between such perversions and Chris- 
tianity itself. This is the grand providential se- 
ciurity, that no untoward events, and no corrupt 
opinions, however undesirable in themselves, and 
however disastrous in their temporary influence/ 
can, in the end, injure Christianity. There is rea- 
son in man, and an approbation of truth, after all ; 
and there is also in man an ability to discern the 
claims of truth. 

It might seem, at first sight, and no doubt that 
opinion is commonly entertained, that Christiani- 
ty has had its periods of retrocession in society. 
As regards its actual hold on the public mind, and 
its legitimate sway for the time being, this impres- 
sion is correct ; but, in connexion with ulterior in- 



144 PROTESTANT JESUITISM. 

fluences, the aspects of the question are changed. 
All things considered, and taking into view the in- 
fluence of previous on subsequent periods of human 
society, in connexion with all its accidental states, 
w^hether propitious or otherwise, Christianity has 
never, at any one time since its introduction, lost 
an inch of ground, but has been constantly on the 
gain ; and, in our opinion, ever, will be so. Indi- 
viduals of human kind, and vast multitudes, even 
for ages, may lose by untoward events ; but God 
and his cause cannot suffer. Society, as a whole, 
and in the long run, cannot suffer under that Divine 
economy which is now in progress. The first 
trials of the Church have been beneficial ; the dark 
ages may be shown to have been beneficial ; the 
arrogant assumptions, superstitious dogmas, and 
other abominations of the papal hierarchy, together 
with its extended and mighty sway, wall yet prove 
beneficial ; the infidelity which these corruptions 
of Christianity have begotten will yet have, and to 
no inconsiderable extent has already had, its uses 
— all contributing, directly and indirectly, to illus- 
trate pure Christianity in its theory and legitimate 
operations. The common notion, sometimes ex- 
pressed, that we are in danger of the recurrence of 
the same disasters, is unphilosophical. They can 
never recur, as the author is disposed to believe, in 
precisely the same form, on the same ground ; and 
we have some reason to suppose, that all possible 
forms of evil, of which human society is capable, 
under the action of the Christian system, and in re- 



PROTESTANT JESUITISM. 145 

lation to it, must be gone through, before that sys- 
tem in its purity can be thoroughly and universally 
established. This, as we need not say, is not 
owing to any defects of the system, but to the 
pravities of human nature in its abstract quahties, 
and as acted out in society. How far the world 
has advanced in this career may be matter of 
opinion, and we shall take the liberty, by-and-by, 
of declaring our own. 

As a reasonable theory, founded on history and 
the doctrines of the Bible, the author is inclined to 
suppose, in accordance with the above sentiments, 
that the corrective influence of Christianity is not 
designed to be forcible, but natural ; that human 
nature is left to act itself out thoroughly, in all 
possible formSj under the operation of this system ; 
that every stage is an advancement towards the 
termination of the grand experiment, which will 
certainly be triiunphant ; and that a retrograde 
movement, or even a hinderance, is not to be ex- 
pected. We see no evidence that such an event 
has ever occurred, all things considered. 

As an extension of the above theory, the author 
has felt warranted, from observations of history, and 
from views suggested by the actual operations of 
society throughout the range of the Christian era, in 
relation to Christianity, to suppose, that the grosser 
forms of evil inflicted by man on this system, to em- 
barrass, impede, and arrest it, and to injure its dis- 
ciples and advocates, are for the jmost part to be 
found in the earlier history of Christianity; that 
N 



146 PROTESTANT JESUITISM. 

upon the same premises, or in the same communi- 
ties, they gradually subside into milder and more 
subtle forms, till they approximate to such sem- 
blances of Christianity as to be with difficulty dis- 
tinguished; and that the last evils with which 
Christianity will have to contend — and which we 
are disposed to believe mark the character of the 
present age — ^will not come from without, but from 
within her own pale. Of course, this theory cannot 
be appreciated without a consideration of the appa- 
rent exceptions to the rule, resulting from accidents 
which, rightly understood, are perfectly consistent 
with the theory itself. For example — when Chris- 
tianity is first introduced on new ground, it need 
not be surprising if it should have to pass through 
the severe ordeal of the grosser forms of hostility, 
although, by favourable circumstances and occur- 
rences arranged by Providence, it may escape 
them — especially in the present age, when Chris- 
tian civilization can often wield such miexampled 
facilities in its descent on pagan territories,, to se- 
cure an overwhelming influence in the outset. 
This influence is more easily acquired over barba- 
rous and feeble tribes, than over semi-barbarous and 
powerful nations ; and more easily over the latter 
than over higher degrees of civilization. China, for 
example, will not unlikely present formidable ob- 
stacles to the introduction and establishment of 
Christianity; or, if jealousy should not at first be 
awakened, Christianity, after having been fairly in- 
troduced, may have to encounter appalling diffi- 



PROTESTANT JESUITISM. 147 

culties. As a general truth, we observe, in the 
whole history of Christianity, that its earher diiE- 
culties arise from the grosser forms of evil, which 
man singly or in society can inflict. There have 
been and will be rare exceptions, which may easily^ 
be accounted for without impairing our respect for 
this theory. It may also happen that some of the 
more subtle forms shall be contemporaneous with 
the grosser, such as false philosophy and heresy — 
which accords with history. 

It is, however, accordant with fact in the history 
of Christianity, that violent measures of hostility 
have gradually subsided with the growing influence 
of its principles. But the forms in w^hich Christi- 
anity may be opposed or checked are greatly di- 
versified, from the more palpable and most severe 
applications of the secular arm, to the influence of 
a political legislation of a less severe character, but 
yet bearing indirectly and powerfully on the object 
of its hostility ; from secular control to the spiritual 
tyranny of ecclesiastical councils, and to their se- 
vere though subtle discipline, as in the history of 
the Inquisition, and other devices of the kind, 
from the latter power in its grosser applications to 
its milder forms of control; from ecclesiastical 
domination to the various denominations of here- 
sy and unsound philosophy ; from secret foes 
within to open foes without, as in the assaults of 
infidelity in its various modes ; from the grosser 
forms of fanaticism to those more refined; from 
heresies in doctrine to vicious standards of Chris- 



148 PROTESTANT JESUITISM. 

tian character ; from one species of sectarism to 
another ; until finally all kinds and modes of evil, 
bearing on Christianity and relating to it, which 
the mind of man can invent or society organize, 
shall have been exhausted. 

In the progress of these changes, we conceive it 
natural and accordant with fact, that the common 
opinion of the w^orld on a catholic Christianity 
should be constantly improving and approximating 
to the standard of truth, and that this opinion is 
worthy of great respect. The opinion of which 
we now speak is of a subtle, but yet of an interest- 
ing and most influential character ; it pervades all 
ranks and classes of the community; it is in the 
conscience of the wicked as well as of the good ; 
it is an effect which the will of man cannot control, 
even though he be vicious ; it insinuates its prog- 
ress over the mind of the community ; it has been 
in a course of formation ever since Christianity was 
set up ; all revolutions and changes of society within 
the pale of Christendom, and all changes of opinion 
relating to Christianity, in whole and in particular, 
have only contributed to mature and establish this 
state of the public mind. It can no more be shaken 
or disturbed, than the common opinion of society on 
the plainest and imiversally recognised principles 
of morals ; as that theft is a vice, and a conscien- 
tious respect for the rights of others a virtue. 

" If there be any thing with which men have to 
do, and which has to do with men, and yet too 



PROTESTANT JESUITISM. 149 

ghostly, too inipalpable, to be made a subject of 
definition — it is what is commonly called public 
opinion. Though we are embarrassed in defining 
it, no one doubts its existence ; though it does not 
present itself in palpable forms, all men feel it. 
Its secret and invisible influence operates on every 
mind, and modifies every one's conduct. It has 
ubiquity, and a species of omniscience ; and there 
is no power on earth so stern in its character, so 
steady in its movements, so irresistible in its sway. 
Every other power must in these days do homage 
at its altar, and ask leave to be. The thrones of 
kings stand by its permission, and fall at its nod. 
It is a power that lives while men die, and builds 
and fortifies its intrenchments on the graves of the 
generations of this world. With every substantial 
improvement of society, itself improves ; with every 
advancement, it plants its own station there, and 
builds upon it, but never yields. Time and the 
revolutions of this world are alike and equally its 
auxiliaries, and contribute by their influence to its 
maturity and increasing vigour." 

Such particularly is the character and growth of 
public opinion in regard to such a system of morals 
and religion as Christianity, because, in the first 
place, it is a system of truth ; and next, because 
truth, perpetually and long agitated, gradually set- 
tles down and finds a permanent basis in the pub- 
lic mind. It is this power of general opinion, 
which in theory " has adopted Christianity" as the 
subject of its approval, " and set itself up its advo- 
N2 



150 PROTESTANT JESriTISM. 

Cate and defender in the hands of an Almighty 
Providence." It is itself God's hand, peculiarly 
and emphatically, inasmuch as it is not left to the 
will of individuals to disturb it, however they might 
be inclined. It is that social influence which is 
peculiarly in God's own keeping; by which he 
governs the world ; and by which he will at last 
bring the world in subjection to the sceptre of his 
Son. We say only, that opinion is the mediate 
connexion with such an end ; and that opinion may 
be sound and favourable, while the heart refuses 
compliance with the precepts of Christianity, 
The convictions and conscience of the great com- 
munity, in all that respects the theory of Christi- 
anity, may be right, while the hearts of individuals 
rebel against these convictions. 

-' In the days of the apostles and in many subse- 
quent ages, public opinion stood marshalled against 
Christianity. It was not till after the political and 
moral convulsions of nearly eighteen centuries- 
convulsions, in the midst of which Christianity was 
preparing its ground and planting its seeds ; it was 
not till spiritual Babylon had thoroughly disgusted 
and astounded the world with its arrogance and 
abominations ; it was not till the sun of the reform- 
ation, rolling on to the West, had gone down in 
that region where first he rose, and opened again 
his morning twilight in Luther's grave ; it was not 
till infidelity had done its worst, and ' played such 
tricks before high heaven as made the angels 
weep ;' it was not till Mohammedism and Paganism 



PROTESTANT JESUITISM. 151 

had wearied out the patience and drunk the very 
Hfe-blood of the most endearing hope of man; it 
was not till man had tried every expedient to work 
out his own salvation but the only true one ; it was 
not till every human and diabolical invention to un- 
dermine the foundations and defeat the designs of 
Christianity had been exhausted ; in a word, it 
was not till all these great events, and all that is 
comprehended in them, had transpired in the prov- 
idence of God, that Christianity seems to have 
gained a footing and an influence in the respect 
and over the affections of mankind, which cannot 
easily be shaken";— -nay, which, we believe, can 
never be shaken. 

We suppose it will not be questioned, that Chris- 
tian nations are at the summit tide of influence over 
human affairs ; that paganism must melt away before 
Christianity as snow and ice before the approach of 
a torrid sun, when once the splendour of its rays shall 
be brought to bear upon it by the combined enter- 
prise of Christian communities ; and consequently, 
if Christianity may now be regarded as securely 
established in the good opinion and respect of 
Christendom, it is determined for the whole world. 
Those nations that have long enjoyed Christianity 
have found that they cannot do without it. France 
tried, and what was the result ? Christianity per- 
vades all the moral elements of society throughout 
Christendom, confirms the civil, and hallows the so- 
cial relations, and forces politicians and statesmen 
to feel their dependance on its sanctions and general 



162 PROTESTANT JESUITISM. 

influence for the security and well-being of stated 
and nations. The insolent pretensions and im- 
prudent scoffs of infidelity, and the mad ravings 
of licentiousness, can never again, as we think, ac- 
quire ascendency, except in the transient triumphs 
of a mob ; while the steady march of the more sta- 
ble institutions of society is onward, settling deeper 
and firmer on the foundations of Christian principle. 
The time has come when any truly catholic Chris- 
tian enterprise liiay find a patronage and support in 
all Christian nations, and among all Christian sects. 
All the more hallowed affections of man, in the 
social state, hover round and light upon the altars 
of Christianity as a common sanctuary. Men have* 
learned to distinguish between the abuses of reli- 
gion and its legitimate designs ; and their respect 
for Christianity is not diminishing, but increasing; 
it may, we think, be regarded as fixed and settled 
on an immoveable basis — the basis of a common 
and favourable opinion. 

Take, for example, the common opinion enter- 
tained in Great Britain towards Christianity, its 
institutions, and its theory. The abuses of religion 
have been great there, and are still great — espe- 
cially in the operation of the Church Establish- 
ment — enough, one would think, to destroy all 
respect for religion ; nevertheless, the common 
opinion in relation to Christianity is sound and 
healthful. The people distinguish between these 
abuses and Christianity itself, and attach the re- 
sponsibility of the former where it belongs. 



PROTESTANT JESUITISM. 153 

Take the common opinion entertained in our 
own country on the same subject. There are many 
abuses of rehgion here — abuses great and flagrant 
—-nevertheless, the people, as a body, respect 
Christianity. The theory of Christianity is gener- 
ally understood and appreciated, both as respects 
its theology and its morals. So enlightened is the 
public mind on this great subject, we consider it 
true to say, that the common notions of Christian 
theology, of Christian morals, and of Christian 
character, as entertained by well-informed persons 
out of the pale of professing Christians, are gen- 
erally worthy of more respect than those enter- 
tained within that pale, as this line is commonly 
drawn ; and for this reason, that the religious, opin- 
ions held within it are more or less corrupted by 
the extravagances of sectarism. Religious extrav- 
agances and sectarian peculiarities, when em- 
braced, whether they relate to doctrine or practice, 
are always made more prominent and held more 
tenaciously than the sobrieties of more essential 
truth; and consequently mar the symmetry and 
beauty of the proper exemplifications of Christian- 
ity. But on this point more hereafter. We only 
desire in this place to suggest, what we conceive 
to be true, that Christianity, as a system of theolo- 
gy and morals, has a fixed and stable footing in 
the public mind of this country— a footing which 
cannot be shaken. It is God's own creation, thus 
far matured by the events and changes of eighteen 
centuries. On that account it is worthy of th© 



154 PROTESTANT JESUITISM. 

greatest respect, and of more respect than the 
accidental peculiarities of sectarian belief. 

Take, indeed, the common opinion prevalent 
over the Christian world on the merits and claims 
of the Christian system — setting aside that dis- 
respect which has been occasioned by the abuses 
of religion, and which, being controlled by feeling 
or passion, is rendered incompetent to judge in the 
case — and the verdict w^ill be uniform, with scarce- 
ly a feature of diversity. For a catholic Chris- 
tianity there is but one opinion over this wide 
field, among all minds of competent information, 
and which have escaped the bias of accidental 
circumstances unfavourable to the formation of a 
correct judgment. This hypothetical case, we 
maintain, is a fair standard ; and we believe it is 
true, that opinion thus formed controls society 
against the influence of other opinions, that may 
exist for the time being, even though they may be 
extensively prevalent. The reigning public opin- 
ion of France at this moment — which is probably 
the strongest case that could be brought against 
our present position — is in favour of Christianity. 
That is, however extensively the leaven of infidel- 
ity may be there diffused, even though it be admit- 
ted to pervade the minds of nine tenths of the 
population, yet the community, as a whole, could 
not be brought to declare publicly and solemnly 
agaiuBt Christianity. Once, indeed, such an opin- 
ion was expressed and recorded by their national 
authorities ; and the conscience of the nation will 



PROTESTANT JESUITISM. 155 

for ever blush at the deed. Now, derehct as they 
are in many and in nearly all points of Christian 
character, as compared with other Christian na- 
tions, they would be horror-struck if they believed 
themselves capable of re-enacting that scene. 
They even decree the support of Christianity from 
the national treasury. All we propose to show, by 
a reference to this fact and to this state of society, 
is, that it determines undeniably the state of pub- 
lic opinion towards Christianity, — that the reigning 
conscience of the community is in favour of it. It 
shows, moreover, from the known character of the 
French people, that public opinion is not a sure 
and exact exponent of the amount of public virtue 
on the subject in question. Nevertheless, the prev- 
alent opinion is no less certainly determined, nor is 
it any less fixed, unchangeable, and controlling, in 
its influence and bearings on general society. The 
theory of Christianity is understood ; its doctrines, 
fairly interpreted, are allowed to be excellent ; and 
its own proper exemplifications are universally 
approved — even in France. 

The public opinion of a community of rogues, 
respecting the virtues essential to the social state, 
may be right, while every member is plotting mis- 
chief against every other member, inasmuch as he 
knows that the abstinence from vice of those 
around him constitutes his own facility for preying 
upon their interests. In the same manner a public 
opinion may be formed in favour of Christianity, 
before the community where it prevails have be- 
come decidedly Christian. 



156 PROTESTANT JESUITISM. 

Take Germany, where, it is said, the dominant 
philosophy is — a very charitable theory indeed — 
that all religions are good, but that Christianity is^ 
the best. Even there, and on this supposition, 
public opinion is in favour of Christianity. So is 
it everywhere throughout the nominally Christian 
world. There is no exception, even in the midst 
of the most flagrant and worst corruptions of 
Christianity. No Christian community, commonly 
ranked as such, could be induced to declare against 
it, either as respects the theology which it teaches, 
the morality which it inculcates, or the practices 
which it enjoins, in distinction from other religions, 
or no religion at all ; but the voice of all united is 
in its favour, in each of these particulars, and on 
catholic grounds : and we think it fair and philo- 
sophical to infer — and that no other philosophy 
could account for such a state of things — that this 
prevailing opinion is the product of the various 
action and influences of Christianity on human 
society during the term of its history. We can see 
satisfactory reasons for believing that this opinion 
cannot be shaken, nor even disturbed ; that it is 
destined to increase in stabihty and vigour; and 
that eventually it must overcome all obstacles in 
the way of that thorough renovation of society 
which the Christian system professedly content- 
plates. 

It becomes, then, a practical, as well as a curious 
and interesting inquiry, whereabouts we are in thai; 



PROTESTANT JESUITISM. 157 

progress of opinion which, if our reasoning is just, 
is destined instrumentally to secure the ultimate 
and complete triumphs of Christianity. Obviously 
this opinion has unequal degrees of influence in 
different countries, and under divers forms of 
Christianity ; and may, therefore, fairly be sup- 
posed to have attained unequal degrees of maturity 
in these different conditions. Our first object has 
been to shovr, that it is everywhere, throughout 
Christendom, on the whole and decidedly favoura- 
ble to Christianjty. This is a very important and 
most satisfactory conclusion. It evinces that we 
have arrived at a period when Christianity has 
attained a high and controlling vantage-ground over 
all opinions that have been or are now opposed 
to it. 

It may be remarked, however, and we think 
with justice, that this advantage is far greater in 
Protestant countries than in Papal. The greatest 
shock which human society has ever experienced 
was in that fearful revulsion of opinion, relating to 
Christianity, commonly called " French infidelity," 
and which has since overrun the Christian world 
under various modifications and with different de- 
grees of power. This was the natural off*spring of 
Papal usurpations and malepractices, and has been 
nourished by faults to be found even in the Prot- 
estant religious world. Instead of pronouncing 
hastily against this system of infidelity, as if there 
were no grounds, no apology for it, as has often 
and magisterially been done, there are some claims 

O 



158 PROTESTANT JESUITISM. 

even for our respect in those states of mind and in 
that determination of character which resolved to 
be free from the intolerable bondage of a religion 
so corrupt, The passions which drove men into 
such a fearful extreme, were generated, not by the 
action of Christianity, direct or indirect, but by a 
false religion, by hypocritical pretensions, and by 
a spiritual despotism unrivalled. These enormi- 
ties were seen and appreciated by minds of a 
superior order ; and, hastily identifying Christianity 
with these corruptions, the resolution >vas taken to 
crush the entire fabric, and " down with the Gali- 
lean." The error was a want of discrimination ; 
but the grounds of complaint and hostility w^ere 
real and just. In so far as the effort was turned 
against Christianity, it must ever be a subject of 
regret; but, as it rose in arms against a corrupt 
religion, it was well provoked. 

That great and bold attempt, as we conceive, 
has exhausted its principal and vital energies, as a 
plan to overthrow Christianity ; and nothing now 
remains of that combined and w^ell-ordered host, 
but a few scattered and undisciplined straggling 
outlaw^s, maintaining a guerilla and predatory war- 
fare, as they occasionally sally out from their fast- 
nesses and dens on the fair fields of Christian cul- 
tivation. And we shall yet have reason to see, 
that, as a corrupt religion was the parent of that 
notable school of infidelity, so the faults of reli- 
gionists of these days are the principal, if not the 
only, occasion of the infidehty that yet remains — 



PROTESTANT JESUITISM. 159 

an infidelity, not of principle, but of sentiment — of 
mere prejudice. 

Even in the Papal countries of Europe, the infi- 
delity which broke out in France a half century 
ago has completely failed of its design, notwith- 
standing the aliment of religious extravagances and 
enormities, which is there so abundantly to be 
found to nourish and sustain it. We do not say 
that the leaven of this infidelity is not widely dif- 
fused in those regions, — ^that it does not operate 
with considerable energy, — that it does not menace 
society with convulsions, like those which revolu- 
tionized France. So long as these corruptions of 
Christianity exist, this antagonist element, which 
they beget and provoke to action, must also exist. 
They will live and expire together. The former 
reproduces the latter, as certainly as that the human 
race is perpetuated by natural generation. All we 
mean to say is, that the design of overthrowing 
Christianity has failed, and failed decisively, and 
for ever; — that the force of this great attempt is 
spent, even in the bosoms of Papal communities. 

How much more in Protestant countries ? For 
a time there was very great alarm, both in Great 
Britain and America, lest infidelity should serious- 
ly injure Christianity ; and that alarm has scarcely 
subsided at this moment. Indeed, we know that 
the apprehension is still extensively prevalent, in 
minds as distinguished for their discernment into 
the workings of society as for their moral worth, 
that there will yet be another irruption of infideHty, 



160 PROTESTANT JESUITISM. 

of a very grave character, and in a desolating career. 
But, for ourselves, we see so many reasons for 
respecting the theory propounded in these pages, 
— viz., that the capital forms of evil which Chris- 
tianity has to encounter are rarely, if ever, renewed 
under precisely the same type on the same prem- 
ises, — that we cannot sympathize with this ap- 
prehension. Neither is the author aware that he 
has any special love for this theory, as having 
originated it, if indeed it be a fact. The theory, 
if he mistakes not, has grown out of a sober exam- 
ination and consideration of history, and is based 
upon it. He believes, philosophically, that the 
human mind, as developed in the shape of public 
opinion, cannot be brought back to the position of 
doubting the superior and divine claims of Chris* 
tianity, if indeed it has ever doubted, since the 
Christian system came into general credit. That 
there have been strong tendencies to such a skep- 
ticism, over a wide range of the nominally Chris- 
tian world, and among powerful and philosophical 
minds, is commonly supposed to be a veritable 
feature of history ; nay, that skepticism has raged, 
and seemed to triumph : but still it may be ques- 
tioned whether it has at any time very seriously 
disturbed that all-ruling element which we denom- 
inate public opinion, when rightly understood — 
except within very narrow limits ; and even then, 
as we think, the disturbance may be shown to have 
been the result of political rather than of infidel 
principles. 



PROTESTANT JESUITISM. 161 

We cannot resist the obvious fact, that the tran- 
sient prevalence of infidelity, in connexion with its 
defeat on all points which have been in debate, 
has resulted in the more complete establishment 
and stable confirmation of Christianity in the gen- 
eral esteem of Christian communities, so as ap- 
parently to bid defiance to any future disturbance 
from the same cause. All the leading and ruling 
spirits of Christian nations have evidently aban- 
doned the idea, if it was ever entertained, that so- 
ciety can do without Christianity ; and we confess, 
we have no philosophy by which we can compre- 
hend how they are likely to be driven from such a 
position, which has been taken and occupied from 
principle — from conviction, after the merits of the 
great question between Christianity and infidelity 
have been so thoroughly discussed before their 
eyes. On the contrary, the symptoms are ob- 
vious, that respect for Christianity is on the in- 
crease among the higher walks of mind, as well 
as in the lower ; and the reasons which have pro- 
duced this state of things must inevitably, as we 
think, continue to operate in the same direction. 

Not to speak of the Protestant communities of 
continental Europe, Great Britain and the United 
States seem to be much in advance of the rest of 
the world in the respect entertained by the public 
mind for Christianity and its institutions. Within 
these limits that respect is decisive, it is great, it is 
very influential. Moreover, we think it is mani- 
festly increasinjg. In the United States particularly, 

02 



162 PROTESTANT JESUITISM. 

it has become a vital and powerful element ; and 
in Great Britain it seems to be marching forward 
in the same career of a growing influence. In the 
ranks of well-bred society, in either of these coun- 
tries, the obtrusion of infidel principles would be 
as much out of good taste, and as oflTensive, as vul- 
gar profanity; it would be absolutely shocking. 
What does this prove, but a high, a pure, a chas- 
tened state of the public mind — a conventional 
standard of taste touching this great subject, con- 
structed on Christian principles ? A public con- 
science of this nice and scrupulous character, which 
everybody is careful to protect, and not to offend, 
when philospohically viewed, determines more than 
what is commonly imagined in favour of the po- 
sition which our argimient occupies — determines, 
indeed, what probably is rarely thought of. How 
comes it? Whence this mysterious and all-per- 
vading sympathy, which, in respectable company, 
and so long as a pride of character and desire of 
pubhc esteem remain, binds the tongue of the 
profane in silence, and hushes the murmurs of un- 
belief ?— or which, if violated, is suffused with the 
blush of mortification ? It demonstrates, if there 
be such a thing as demonstration in the classes of 
evidence, that Christianity is enthroned in the 
public conscience. No other facts of an opposite 
character, however numerous, and wherever culled, 
would, in the least degree, diminish the force of 
this single argument, or disturb the conclusion to 
which it conducts us. For h^re, after all, is. diis 



PROTESTANT JESUITISM. 163 

nice moral sense pervading all the respectable and 
most influential circles of the community — a feel- 
ing which is the growth of time — of many centu- 
ries — and which, even within an age, has attained to 
a purity and vigour far beyond any former period. 
It presents itself everywhere, like the guardian 
angel of this sacred trust — a trust brought down 
from heaven and confided to men in their social 
condition — to see that its beauty be not marred, 
and that the sanctuary of its rights be not invaded 
— to rebuke offenders, and to encourage and sus- 
tain the good. The mystery of this influence, if 
mystery there be in it, does not detract from the 
obviousness of the great fact. It needs but to be 
named, to be seen and felt. We all know that 
the world around us, and, so far as we may have 
had opportunities to be acquainted with it, at 
home or abroad, on the land or on the sea, in 
America or in Europe, when its attention is chal- 
lenged by the ordinances and claims of Christi- 
anity, bows in reverence at the name of Jesus ; 
and that all the considerations suggested by his 
character, his mission, and ofiice, are generally 
held in respect and viewed as sacred. Even cor- 
rupt minds, and minds of the basest character, are, 
in spite of themselves, powerfully influenced by 
this state of society. How much more the pure 
and virtuous ? It is an influence which insinuates 
its progress, steals silently over the public mind, 
and holds conscience everywhere in abeyance. 



164 PROTESTANT JESUITISM. 



CHAPTER VIII. 

Public opinion favourable to the proper exemplifications of Christian 
character. 

It becomes necessary for our present purpose to 
make a distinction, which is as obvious as it is 
philosophical, between religion and Christianity. 
Christianity is a religion, but it is only one of a 
thousand — or of an indefinite number. And not 
only are there myriads of religionists in the world 
who are not Christians, but there are rehgionists 
imder the Christian name, who, though not equally 
far from being Christians, are yet so far as not to 
be so. And there is a vast deal of the religion of 
Christians themselves which is not Christianity. 
A Christian may be very religious without adding 
to the improvement of his character ; nay, he may 
be so to its positive detriment; because his re- 
ligion, that is, the remarkable or uncommon de- 
grees of it, may be of a stamp which Christianity 
does not warrant — ^which it was never intended to 
produce. For example — the acerbities, austerities, 
mortifications, self-tortures, long and severe fast- 
ings, and many other excesses, that have been 
reckoned of so much account among Papists, and 
for which multitudes of their devotees have been 
canonized — are being very religious. But this is 
not Cliristianity. The prescribed penances, Ave 



PROTESTANT JESUITISM. 165 

Marias, and other excessive devotions of Papists — 
are being very religious. But it is not true religion. 
" Is it such a fast that I have chosen ? — a day for 
a man to afflict (torture) his soul ? Is it to bow 
down his head as a bulrush, and to spread sack- 
cloth and ashes under him? Wilt thou call this a 
fast, and an acceptable day to the Lord ?" 

Mohammedans are very religious ; and none 
more than, or so'much so, as some of the heathen. 
They will crawl on the ground for hundreds of 
miles, lie for weeks and months on beds of spikes, 
swing suspended in the air on hooks thrust under 
the muscles of their bodies, fall down and be 
crushed under the car of Juggernaut ; — and this is 
being very religious. There are no propensities in 
man so extravagant and absurd, none so powerful 
and cruel, as the religious, when religion has taken 
a strong hold of the affections and passions, without 
a corresponding light — the light of truth, shed into 
the mind. The moment a man becomes religious, 
if the change be sudden, that moment he inclines 
to excess — to superstition. And not only so, but 
the earnest culture of the religious affections, in 
company with an ardent and prolific imagination, 
while the understanding is neglected and the light 
of truth shut out, is in danger of leading to extrava- 
gance ; and this is being very religious. But it is 
not Christianity. 

There is a natural and popular taste for religious 
excesses; and those religious biographies which 
jare most extravagant, and which can never be 



166 PROTESTANT JESUITISM. 

generally imitated — and the imitation of which is 
by no means desirable — are most eagerly sought 
and devoured — for the same, reason that young 
people are interested in the exciting pages of a 
novel. The sober, yet fervent piety, and uniform 
life of Jesus Christ, have no interest in them com- 
pared with such accounts. The life of Christ is 
not sufficiently exciting. Moreover, although we 
are certijfied, by the pen of inspiration, that a com- 
plete history of the incidents of the Saviour's life 
would have more than filled the world with the num- 
ber of its volumes ; and although it must be con- 
ceded that a detailed account of his acts, habits, 
and sayings, from the beginning to the end of his 
days, would have been unspeakably interesting, yet 
is it remarkable that infinite wisdom thought proper 
to suppress so much and give us so little. Is there 
no inference from this ? Is it not a rebuke to that 
passion for filling the world with the most extrava- 
gant things of the most extravagant religionists ? 
We confess, we have often felt that the very things 
which are most interesting and most approved, in 
the published and most popular lives of the most 
religious men — and which are set forth as a pat- 
tern — are the things which ought not to be told. 
It proves, indeed, that they were very religious — 
but it is the religion of romance. We might give 
names of this class, which are cherished among 
Protestants as much as the canonized saints among 
the Papists ; and for the same reason, that their 
history is romantic. They are virtually canonized. 



PROTESTANT JESUITISM. 167 

And who can tell how many of them have lived and 
died in anticipation of this celebrity ? The motive 
is natural and credible* 

If the argument of the preceding chapter be 
sound, viz., that public opinion is in favour of 
Christianity, as a religious theory, or the theory 
of a religion, we think it follows, that it must 
be in favour of the proper exemplifications of 
Christian character. 

In the way of a disclaimer to a certain unwar- 
rantable conclusion, which may be forcibly attached 
to this position by some theologians and reUgion- 
ists, as a convenient panoply for their own dogmas, 
it is due to the writer to say, that he means nothing, 
by what is here asserted, which shall even seem to 
be at variance with the commonly received item of 
Christian theology — that the heart of man is evil 
and corrupt. This position does not involve that 
question, nor approach it ; but simply goes to de- 
termine a matter of history, whether the common 
opinion of the age approves of the Christian sys- 
tem in theory, and of Christian character as an 
exemplification of that theory. It does not deter- 
min-e w^hether those who entertain this opinion are 
virtuous or vicious in the Christian sense of these 
terms, or in any other sense. It only decides that 
they believe what they cannot help believing, and 
feel what they cannot help feeling, viz., that Chris- 
tianity and Christian character are worthy of their 
respect. It does not determine that they are not 



168 PROTESTANT JESUITISM. 

in heart opposed to both, and that they do not hate 
true rehgion, and all who love it. But it only pro- 
fesses to settle the question, whether the present 
state of society holds the vicious in restraint, and 
compels their conscience to honour true religion ; 
and whether the most influential portions of the 
community pay a deference to Christianity and its^ 
true disciples, that is favourable to them? And 
this, the author humbly thinks, is decidedly the 
case. He is prepared to affirm to these questions^ 

It was true in the times of Paul, that " if ^ny 
man should live godly in Christ Jesus, he would- 
suffer persecution.'^ But this is not of course al- 
ways true. It was true in the time of Christ, and^ 
for aught we can see, seems little less true now, 
that " few find the strait gate," and that " many go 
in the broad way ;" but this will not be true in the 
Millennium. " Ye can discern the face of the sky, 
but can ye not discern the signs of the times?" 
Times have changed, and are constantly changing ; 
and we have not only a Divine warrant, but a Di- 
vine admonition, to observe these changes. 

It is doubtless true, that the character of the 
times in which we live, in respect to the point 
now under consideration, is not commonly discern- 
ed and appreciated, especially by the great majority 
of theologians and professing Christians, if there 
be any good reasons for the position which the 
author has presumed to take. We have been ac- 
customed to hear from the pulpit, from time imme- 
morial, and to be taught in numberless forms of 



PROTESTANT JESUITISBf. 169 

religious literature, that the irreligious world, 
meaning non-professors of religion, and assuming 
that they have no title to the Christian name, are 
opposed to religion and to Divine truth ; and that,, 
if Jesus Christ were now on the earth, he would 
meet with as much opposition, and be treated as? 
violently by the present generation of men in 
Christian lands, as was the case at the time of his 
earthly residence among the Jews. It is not im- 
common to hear it averred, that he would be as 
likely to be crucified. 

The avithor admits and believes, that the human 
heart is the same in its native qualities ; and that 
nothing but the grace of Christianity is competent 
to renovate and prepare it cordially to embrace the 
truths of the Bible in all their peculiarities. But, 
for the reasons advanced in the previous chapter,, 
he cannot believe that the state of society is the 
same. On the contrary, and for the same reasons, 
he believes that society has been undergoing grad- 
ual modifications ever since Christianity was intro- 
duced, by its ameliorating influence, till, in Chris- 
tian lands, and especially in Protestant countries — 
more particularly in Great Britain and the United 
States— it has providentially attained to the con- 
dition when, as a mass, the religious and irreli- 
gious. Christians and infidels, have a common and 
very tolerably correct knowledge of Christianity 
and of its peculiar doctrines, and have learned 
how to appreciate Christian character ; that society, 
as a whole, comprehending all classes, has agreed 
P 



170 PROTESTANT JESUITISM. 

to a standard of character, with the Bible as a rule, 
which is in the main correct and scriptural ; that 
this standard has received a universal approbation ; 
that it commends itself to the consciences of the 
most wicked and abandoned ; that society general- 
ly, instead of finding fault with professing Chris- 
tians for aiming at this standard, and coming up to 
it in all that they can, will only find fault when 
they come short of it ; that common opinion ap- 
proves of these aims and of these high attain- 
ments ; that the more perfect Christians are, the 
more are they esteemed ; that no matter how 
pure, no matter how active and zealous, no matter 
how influential, in the exhibitions of their own 
proper character, the world exclaims — " This is as 
it should be ;" and that, if Jesus Christ were now 
living among us, his conduct, his doctrines, and his 
manners, would be generally, if not universally, 
approved. 

The author therefore conceives, that that doc- 
trine is extravagant which leads its advocates to 
the conclusion, that all who are not Christians in 
heart will always and invariably oppose Christi- 
anity; that they cannot appreciate the worth of 
Christian character and approve it ; and that no 
circumstances, or state of society, can so modify 
their views as to reconcile them, even in theory, 
to the grand purpose and aims of the Christian 
scheme, when rightly understood. The doctrine 
is contrary to fact, else a vast number must be 
acknowledged as Christians who are now, without 



PROTESTANT JESUITISM. 171 

hesitation, excluded from the pale, and who do 
not themselves think of laying claim to this char- 
acter. They who have been accustomed to main- 
tain this doctrine are at liberty to elect their own 
alternative, viz., to baptize these reputed unbe- 
lievers, or abandon their theory. If they choose 
the former, the visible Church will soon be greatly 
enlarged; if the latter, their own character, we 
think, will be greatly improved in one particular. 
We would recommend a little of both. 

The author is aware that certain theological no- 
tions, extensively prevalent, and long maintained, 
will probably be in the way of the discernment and 
admission of that state of society here declared as 
characteristic of the age — not because facts are at 
war with their theory, properly expounded, but be- 
cause the advocates of the theory, in their zeal to 
defend it, have forced it into a bold and somewhat 
extravagant position, and are naturally jealous of 
being disturbed. It is remarkable that the philos- 
ophy of theology is, to a wide extent, behind every 
other species of philosophy ; and in many minds, 
professing to have theology in trust, asserts for 
itself peculiar and exclusive prerogatives. Long- 
cherished theological theories, intrenched behind 
the high and massive walls of elaborated tomes of 
reputed orthodoxy, are always afraid of invasion 
from the camps of the profane. When the true 
astronomical theory was first propounded, it was 
authoritatively pronounced a heresy, and its advo- 



172 PROTESTANT JESUITISM. 

cates treated accordingly. We need not say it 
has since been shown that the alarm was ground- 
less ; and the theologians have been publicly con- 
victed of ignorance and folly. The late observa- 
tions and discoveries in the geological structure of 
the earth, startled again the entire ranks of those 
who had embraced and long cherished the theory, 
dear in their religious belief, that the earth, the 
solar system, and the universe, were made only 
for the race of men ; that the system dates its ex- 
istence some six thousand years ago, and is des- 
tined to be used as fuel for the fire that shall con- 
sume the wicked. But since Baron Cuvier did 
not live long enough to fulfil his engagement to 
show, before the Paris Bible Society, that geologi- 
cal philosophy is not at war with the Mosaic his- 
tory. Professor Silliman and others, in America 
and Europe, are well and successfully discharging 
the task of quieting the nerves of these alarmists. 
These and other facts of the same class, which 
abound in history, serve to show that theological 
philosophy, instead of wielding a leading and cor- 
recting influence, is itself, though slowly and reluc- 
tantly, led and corrected by other departments of 
philosophy. The philosophy of this philosophy 
lies, perhaps, in this : that theology is inclined to 
claim and assert peculiar prerogatives, by occupy- 
ing ethereal positions aloof from the region of pal- 
pable facts, refusing to come down and dwell with 
men— and declining the judgment of men, till the 
fragments of its own exploded theories are scat- 



PROTESTANT JESUITISM. 173 

tered, and fall harmless and imrespected on the 
ground, to be trampled under foot. 

Theologians love system; and, when once their 
system is formed, they will allow nothing to in- 
vade it. Even facts are spurned, or tortured into 
coincidence with their views. Not so the Divine 
writings. " Truth, in the Scriptures, is always 
presented under some special aspect, or as seen 
from a particular position, or as bearing upon some 
definite human affection or immediate duty. It 
is not tinith in the abstract. It is indeed a pure 
element ; but it is a particle only of that element." 
" Not only do they (the Scriptures) abstain from 
conveying truth in universal and abstract terms, but 
they very rarely touch at all any theme that can be 
considered a proper object of scientific curiosity. 
This is now well understood, and therefore the 
attempt is no longer made to discover latent sys- 
tems of physical science in the language of the 
Bible ; and it is agreed on all hands, that, although 
Moses and the prophets contradict nothing which 
our modern science has demonstrated, it formed 
no part of their commission to imbed a scheme 
of the universe in the Hebrew text ; and if phys- 
ics and astronomy are not to be sought there, nei- 
ther are metaphysics, nor psychology, nor pneu- 
matology, to be inquired for from the inspired 
writers, notwithstanding that these subjects are 
much more nearly related to the principles of reli- 
gion than the former can be." — " The inspired 
writers, when fairly interpreted, never give rise to 
P3 



174 PROTESTANT JESUITISM. 

suppositions that are altogether unfounded, and 
contrary to factP — " They always hold close to 
mundane affairs, and intend to speak only of the 
history and destiny of the families of the earth ; 
seldom, if ever, opening to us a wider prospect."* 

But speculating theologists often build parts of 
their systems in regions which the Bible has not 
opened, and upon grounds which it has not, by 
any fair interpretation, ever suggested. Hence 
they often come into collision with facts, and with 
discoveries o-f science. And such is their perti- 
nacity, that they will not yield till they die off, and 
their speculations are forgotten — or remembered 
only as beacons of advice to fair and inquiring 
minds. 

We have before us, at this moment, a world of 
facts, in the present state of society throughout 
Christendom, if the argument of this and the pre- 
vious chapter be well founded, which, once admit- 
ted, will disturb some of the theological system- 
mongers, touching certain of their main points and 
intrenchments. " Nay," say they, " it cannot be 
so. Such a state of things is inconsistent with 
our speculations. Human nature is not good 
enough to be so favourable — so kind — to Chris- 
tians and their objects." Nevertheless, such are 
the facts. Who can deny them ? We could very 
easily quiet the apprehensions of these theologians 
under this surprising intelUgence, if they would 
give us their ear long enough to be told, and mani- 
fest candour enough to appreciate the explanation 

* Physical Theory of another life. 



PROTESTANT JESUITISM. 175 

— -that this state of society is not, in fact, at war 
with their speculations ; that they may still hold 
human nature as depraved as ihey please, even in 
its natural instincts, if they like to have it so ; that 
this state of opinion does not affect that question 
in one way or another. It is true, indeed, that a 
great work is saved at their hands ; that the world 
is quite in advance of their behef — better informed 
than they had imagined ; and, so far as they may 
be grieved at this discovery, we have little sympa- 
thy with them, and can offer no relief. It may 
also disappoint some of their schemes of reforma- 
tion, by showing that they have come too late into 
the field, by having mistaken the age in which they 
live. All that, however, will be well both for them 
and for the public, as, being enlightened, and of 
course well disposed, it will give them an oppor- 
tunity to fall into some of the more useful ranks 
of Christian enterprise. 

The question suggested in the last chapter again 
returns : — Whereabouts, then, are we in this prog- 
ress of opinion in favour of Christianity ? and is it 
near to a final triumph ? 

It is well knovm that, within an age now past, 
there have been prevalent in the Christian world 
high and confident expectations that society is 
approaching and is near to its millennial period. 
Setting aside all extravagant interpretations of 
prophecy, and those high pretensions to prophetic 
discernment, with which our Christian literature 
so much abounded some twenty years ago, and 



176 PROTESTANT JESUITISM. 

which, very naturally and properly, lost much of 
their credit when the expounders themselves set up 
to be prophets, the expectation is nevertheless 
worthy of great respect. There is very satisfac- 
tory evidence that a common and prevailing senti- 
ment of the nature of expectation, relating to a 
coming event or change in society of great public 
importance, that has been begotten and widely 
cherished in the public mind by a consultation and 
deep study of the pages of revelation, and which 
has been gradually ripening and increasing in its 
influence, has not been without foundation. Such 
was the state of the public mind among the Jews 
when Christ appeared, and this notwithstanding 
society among them at that time was very corrupt. 
Their sacred records, too, were incomplete, and 
more dubious in their indications. But yet the 
event justified the expectation. 

It will doubtless be admitted, that no age was 
ever so learned in the Scriptures as the present ; 
and biblical learning has advanced with a rapidity 
unparalleled for a few years past, particularly in 
Great Britain and America. In some respects, it 
is known that the Germans led the way ; but their 
interest in the results has been of a very different 
character. They have worked in this mine simply 
to expose its wealth and importance as a literary 
record ; while Christians in England and in this 
country have used their acquisitions for practical 
purposes, in endeavouring to develop the future 
history, and to advance the interests of Christianity. 
At the same time that this study has chastened 



PROTESTANT JESUITISM. 17T 

expectation, and exploded the more common and 
prevalent theories founded on prophecy in their 
specific forms, some of which were very extrava- 
gant, we are not aware that it has essentially 
diminished the prevailing expectations respecting 
the Millennium- We believe, rather, that in en- 
lightening the minds of the Christian public, it has 
strengthen^ and confirmed those expectations-— 
especially in view of the extraordinary spirit of 
religious enterprise which characterizes the Chris- 
tian community, and of the great facilities now 
afforded in multiform ways of promoting Christi- 
anity at home and spreading it abroad. There is 
less said concerning the Millennium, and more done 
to bring it about. The expectation is developed in 
the form of enterprise, rather than in sitting down 
to write or study commentaries on the prophecies. 
This expectation, however, manifestly prevails; 
and we have the more reason to respect it as it is 
manifested in this form. It is becoming practical 
and effective. 

The argument we have undertaken to support in 
this and the previous chapter — viz., that public 
opinion is in favour of the designs of Christianity, 
and of those exemplifications of character which it 
enjoins — is in a high degree corroborative of this 
expectation. If the statements which have been 
made are warranted by the actual state of society, 
it would seem as if we must now be on the eve of 
passing to some higher and brighter stage of 
earthly existence. 



178 PROTESTANT JESUITISM. 



CHAPTER IX. 

The world more orthodox than the Church. 

Or rather, the opinions prevalent in general 
society on Christian theology, Christian -Hinorals, 
and Christian character, are worthy of more re- 
spect than sectarian belief. Catholic Christianity, 
or that which is common to the great and leading 
Christian denominations, rejecting for the most 
part the peculiarities of sectarian creeds and prac- 
tices, comprehends substantially the Christian sys- 
tem; and that is the more common belief of 
society- — of all well-informed minds out of what is 
commonly regarded as the pale of the Church — of 
those who feel and profess a respect for Christi- 
anity. It is also the belief of the great mass of the 
community, so far as they have turned their atten- 
tion to the subject. The author here has reference 
to that opinion existing so extensively in the world, 
having for its subject the Christian system in whc .« 
and in particular, as set forth in the two previous 
chapters, and which has been in the course of 
formation during the term of the Christian era. 
He conceives that this opinion has been under the 
special supervision and control of Divine Provi- 
dence, and that it is nearer the truth than any thing 
else. All the parts of this opinion — for we use thQ 



PROTESTANT JESUITISM. 179 

tertxi comprehensively — may not be found in a 
single mind, but yet they may be gathered up from 
general society. There is not a doctrine of the 
Christian religion, nor a point of Christian morals, 
nor a feature of Christian character, nor any pecu- 
liarity of the system, which has not been consid- 
ered and discussed over and over by the public, 
with little interruption, ever since Christianity was 
introduced — more especially in modern times. It 
is conceived, that every item of each of these class- 
es of subjects, respecting which there has been a 
substantial agreement in all ages and with all 
minds, when it has been thoroughly and seriously 
considered, irrespective of sectarian or any other 
untoward influences, is worthy to be regarded as a 
part of the great system of truth. As that com- 
mon and general opinion, which is favourable to 
Christianity as a whole, and which is the product 
of the action of the system on society for eighteen 
hundred years, in all its various forms, is the most 
correct of all opinions, and settled upon a basis 
which cannot be shaken; so we conceive, that 
every several item of that opinion, as it relates to 
specific doctrines and points of character, having 
had the same and such long-protracted opportuni- 
ties of being correctly determined and settled, must 
also be worthy of a like respect. No peculiarities 
of sectarian belief, even when they do not come 
into collision with these, can lay claim to an equal 
regard ; much less can they be brought into com- 
petition^ as having a right to di3place and annul 



180 PROTESTANT JESUITISM. 

principles recognised and established by such a 
concurrence of disinterested authority. 

It can hardly fail to be discovered, and must 
ordinarily be admitted, that every Christian sect 
has in some degree corrupted Christianity, either 
in its positive institutions, or in its doctrines, or in 
practice, or in all three — some by adding, some by 
subtracting, and some by addition and subtraction 
together. That which is common among them is 
more likely to be correct, and may doubtless be 
taken as the fairest representation of Christianity. 
This, we suppose, is the common opinion of the 
world, so far as they respect Christianity ; and this 
is what is meant by the heading of this chapter — 
that the world is more orthodox than the Church — 
which is an undoubted truth in the sense here 
explained. 

We come, then, to a point of no inconsiderable 
practical importance. It is to determine the com- 
parative value of religious opinions in the Church 
and out of it. We use the term Church as compre- 
hending the leading Christian sects, each of which 
claims to be at least a branch of the Church of 
Christ. 

It is pretty well known, that the professed reli- 
gionists of the Christian name — and some denom- 
inations more than others — are accustomed to 
regard themselves as intrusted with the sacra- 
ments, doctrines, and responsibilities of Christi- 
anity. To a great extent in our country, very little 
respect is rendered by professing Christians to th^ 



PROTESTANT JESUITISM. 181 

religious opinions of those who have not attached 
themselves to a church. These latter are regard- 
ed by the former somewhat in the light of outlaws, 
as having no right in common with Christians, until 
they shall see fit to comply with certain regulations, 
which, perhaps, are not agreeable. No matter how 
well informed they may be on the subjects of Chris- 
tian education ; no matter how excellent and pure 
their lives ; they must submit themselves to the 
prescribed conditions of entering a sectarian pale, 
before they can be recognised as Christians, or be 
admitted to the Christian sacraments, or have 
respect rendered to their religious opinions. 

We do not suppose, indeed, that this self-com- 
placent regard and attachment to sectarian peculi- 
arities is equal with all classes of religionists. Wc 
know very well there are professing Christians — 
more, probably, in one connexion than in another, 
and some in all — who discard such feelings and are 
far above them. But yet, there has been so much 
overstraining of the importance of particular reli- 
gious notions, as to bring the system of truth into 
distortion — ^into absolute caricature — so that the 
truths asserted and maintained become error, as 
they stand relatively to other truths befoi^e the 
mind of the public. The symmetry of the system 
is marred, destroyed, broken down — and, as a con- 
sequence, all unbiased minds, imcorrupted by the 
morbid feeling produced by these excesses, natu- 
rally aitd very properly demur to averments in these 
particular fdrms, and standing in such relations. 

a 



182 PROTESTANT JESUITISM. 

The tilings asserted may be true as they stand and 
are viewed in the minds of the assertors ; but they 
are not true as they stand before the pubhc. The 
picture in the minds of the advocates of these par- 
ticular notions, although a distorted one, may yet, 
by dint of elaborate argument and superabundant 
explanation, be shown to have the lineaments of 
truth; but the moment the lecturer has stepped 
down from his rostrum, or the book is closed, the 
reasoning is forgotten, and common sense is still 
shocked by the naked assertions. This difference 
between the public and these high-wrought zealots 
grows into a controversy — the former remaining 
cool and temperate on the simple ground of dis- 
sent, or non-concurrence, as the case stands be- 
tween the parties, while the latter get warm and 
wax warmer still, till they are thought to be un- 
reasonable, and lose their influence. Hence it is 
most convenient and most comfortable for the 
sectarian to say — "We know, and you do not 
know; we are right, and you are wrong;" and 
there the matter stands — and there it will stand, so 
long as the bigot remains a bigot. The dissenter 
from these dogmas is charged with the crime of 
being a hater of the truth ; a line of separation is 
drawn between what is affectedly called the church 
and the world ; the former is the keeper and defend- 
er of the truth, the latter the aggressor ; the church, 
so called, draws in and builds up its muniments of 
defence, becomes jealous of all around, and is 
constantly making war, and discharging its artil- 



PROTESTANT JESUITISM. 183 

lery and smaller arms, while no enemy is at the 
gates. 

Besides these caricatures of systematic theology, 
drawn by attaching undue importance to particular 
tenets, maintained with pertinacity, and making 
everlasting demonstration of a state of war, where 
no war is or need be, the rule of Jesus Christ for 
determining the character of his disciples, " by 
their fruits ye shall know them," has very exten- 
sively given place to the test of certain spasmodic 
convulsions of mind and of feeling. And the only 
qualification for admission to the privileges of a 
Christian standing, according to the theory of these 
religionists, is, that the candidates shall be able to 
show that they have passed through a specific 
course of " experience" — ^which may all be done 
in a day, in a night, or in an hour. No matter 
about the life ; it is not now " by their fruits," but 
by the paroxysms of intellect and passion through 
which they have passed, that grace is made visi- 
ble. If a candidate is able to answer a set cate- 
chism of speculative opinion satisfactorily, espe- 
cially on the more extravagant and unintelligible 
points, and to give proof that he has been " exer- 
cised" in mind for a reasonable time, he may then 
be received into the Church. Far be it from us to 
speak disrespectfully of a religious concern of 
mind, under conviction of Divine truth ; or of the 
results that flow from such conviction. The wri- 
ter only has in view to express his opinion of that 
modern moral machinery, which has been put in 



184 PROTESTANT JESUITISM. 

operation to turn out Christians in such quick and 
rapid succession, by a particular and uncertain 
test above referred to, so that no time is given for 
the proof of their character. We beUeve, consci- 
entiously, that a false criterion, in the shape of a 
creed to determine religious belief, and in the, 
shape of paroxysms of mind to determine Chris- 
tian character, has become so extensively preva- 
lent as terms of admission to certain Christian 
connexions, that the notions of the sober and seri- 
ous part of the community without these pales on 
the points in question, and on religious subjects 
generally, are more correct, and worthy of more 
respect. The writer believes that religionists 
generally pay too little respect to the opinion of 
the world around them ; that theologists are too 
magisterial ; that creeds have too much sectarian 
point, and not a little of extravagance ; and that all 
sectarian peculiarities are an impediment to the 
progress and a barrier to the triumphs of Chris- 
tianity. " Save me from my^ friends, and I will 
take care of my enemies," is most truly applicable 
to the present position and relations of the Chris- 
tian cause. 

Who has not observed that society in this coun- 
try contains multitudes in its bosom of most ex- 
emplary lives, and of a conscientious respect for 
Christianity, as commonly held ; but who are kept 
back from appearing publicly as Christians on ac- 
count of certain extravagant doctrines and prac- 



PROTESTANT JESUITISM. 185 

tices in the religious world ? In some places their 
influence in society is more important than that of 
all the church members, so called, put together. 
They support Christian institutions cheerfully ; they 
attend on public worship, and bring their families ; 
they have the education of Cliristians ; they pro- 
fess to believe what Christians commonly believe ; 
they are conscientious ; they have feelings in view 
of Divine truth which cannot be distinguished 
from those of Christians — and yet their opinions 
on religious subjects are not to be respected, be- 
cause they cannot come up to certain sectarian de- 
mands ! 

Q2 



l$6 PROTESTANT JESUITISM. 



CHAPTER X 

Infidelity owing to the faults of religionists. 

The subject here proposed, we think, will be 
found to be of practical and vital importance. In- 
j&dels are generally spoken of and treated, es- 
pecially by the pulpit and the religious press, as if 
tiiere were no reason in their cause— as if they 
were actuated by a pure hatred of Christianity, 
and nothing else. We propose to make their 
apology, and to treat them as fellow-beings worthy 
of our respect ; not only as having minds construct- 
ed like the rest of their species, but as having rea- 
son for the use they make of such materials of argu- 
ment as they have happened to be supplied with in 
the greatest excess — or in abundance. It will not 
be understood, however, that we offer an apology 
that will amoimt to a justification. Far from it. 
We only mean, that the faults of the religious 
world, and of religionists, have furnished, and still 
continue to furnish, aliment sufficient to account 
for all the infidelity that has existed. 

It is now placed beyond a question, that the cor- 
ruptions and abominations of the Papal Church 
were the specific, and, so far as can be seen, the 
sole occasion, of that notable and deep-laid scheme 
of infidehty, which was so fearfully de^^eloped in the 



PROTESTANT JESUITISM. 187 

great French revolution of the last century. Wise, 
discerning, philosophic minds — minds of enlarged 
and high intellectual culture, gifted with native 
talents, and stored with treasures of learning, 
sufficient to command an unmeasured influence 
and sway — appeared upon the stage, in France 
and Europe, when the usurpations of papacy and 
the wiles of Jesuitism had attained their acme of 
power over the human mind, and over the institu- 
tions of society. Seeing nothing worthy of their 
respect in those professed representatives of the 
man of Galilee, or in their doings, but every thing 
to awaken disgust and rouse opposition, they 
formed their opinion of the merits and claims of 
Christianity, as was perfectly natural, and, for 
aught we know, in their circmnstances, unavoid- 
able, by the picture of the Church of Rome and 
its various abominations. The Jesuitical school 
was so perfect in its organization, and so widely 
influential, and the papal sway so gigantic and 
tyrannical, these men knew well that such powers 
could never be overthrown, nor even checked, ex- 
cept by creating and bringing into the field antago- 
nist forces that should be able to cope with them. 
The social fabric of Europe, especially of France, 
was seen to be approaching a crisis of amazing 
interest and importance, when the whole frame 
must be shaken, and perhaps brought to the 
ground; and it was no less obvious, that then 
would be the time to set up a new dynasty of 
opinion in religion, in morals, and in politics. 



188 PROTESTANT JESUITISM. 

Christianity, as represented in the Papal Church 
for many centuries, and as it then stood forth in 
the character and practices of that community, 
whoever might be the jurors, if they judged im- 
partially, was quite unendurable. It is impossible 
not to respect those minds that felt and determined 
it to be so, when we consider what were the ma- 
terials which constituted the ground of their de- 
cision. France alone was overrun by 450,000 
ecclesiastics of all descriptions ; and the rest of 
Europe nearly in the same proportion. And their 
influence, on papal and Jesuitical principles, was 
paramount over the wide community, with the tri- 
fling exception of the ground recovered by the 
Protestant reformation. It was not to be expect- 
ed that this reformation would be appreciated in 
such a state of things, by those who were born 
and educated where they could see little else bear- 
ing the Christian name but those who carried on 
their foreheads the baptism of Rome. 

The purpose was therefore conceived, and the 
deep-laid scheme matured, for undermining and 
overthrow^ing the altar and the throne, as they 
were considered to be indissolubly united — for 
revolutionizing society throughout Europe. Ha 
tred of papacy, of its economy, of its doctrines, 
and of its practices, grew into a hatred of Chris- 
tianity, because they were all identified. It was 
impossible that Christianity, in such circumstan- 
ces, should be judged on its own merits, for they 
were not seen. Nothing was visible but the cor- 



PROTESTANT JESUITISM. 189 

ruptions passing under that name; and it is rea- 
sonable to presume, that the spirit of infidehty, in 
its worst form, as it has been developed in the 
history and literature of France and Europe within 
a century past, had for its aliment, its provocation, 
and its object, these very corruptions, and nothing 
else. Christianity, in its simplicity and purity, 
could never have provoked such a spirit ; there is 
no proof in history that it ever has done it. The 
persecutions of the early ages, under the Roman 
empire, were not caused, howeyer it may be said 
they were occasioned, by Christianity ; but it was 
by misrepresentation. It is not true to say, that 
the human heart is fairly characterized by the 
grosser forms of evil which Christianity has been 
doomed to encounter in earlier or later ages ; for 
the human heart is always the same ; and we now 
find, that since Christianity has had more favour- 
able opportunities of being tried on its own merits, 
and of being appreciated, the world, which for the 
most part is still unrenewed by its grace, has turn- 
ed in its favour. Mankind can and will approve 
of Christianity when they understand what it is. 
That is, their judgments and their consciences 
will approve of it, as best for society, and best for 
the formation of individual character, although their 
hearts may rebel against its requirements as made 
upon them personally in relation to God. The 
theory of Christianity, as a whole and in particular, 
is every way calculated to secure the favour of 
society, wherever it is understood, as the present 



190 PROTESTANT JESUITISM. 

State of the Christian world abundantly evinces ; 
and no community, thus enlightened, could ever 
be brought ta array itself against it. 

It w^as the abuses of religion, and the corrup- 
tions of Christianity alone, which gave birth to 
that terrible conception and purpose of overthrow- 
ing it, the eruption of which, in France, a little 
less than half a century ago, startled and amazed 
the civilized world, dissolved society in the place 
of its breaking out, and, for a while, seemed to 
have opened the bottomless pit, and let loose its 
most malicious spirits, to prowl through the habi- 
tations and to control the counsels of men. 

The evil to be overcome was great, and the 
effort must be proportionate. Papal Rome was 
all-powerful ; and the hand lifted to oppose, to be 
successful, must be more than equal. The hie- 
rarchy was subtle; and the enemy, to cope with it 
on its own ground, must be no less crafty. The 
papacy commanded the learning of the age ; the 
infidelity, organizing to conflict with it, must not 
be behind in such magazines. Literature and the 
press were seized by this assailant ; wit pointed 
its shafts of ridicule, and sped them in all direc- 
tions on the too many exposed and vulnerable 
points of its hated object ; every department of 
society was inundated with torrents of corruption 
to oppose corruption ; fiend encountered fiend ; and 
Paris was the Pandemonium. " And I looked, and 
behold, a pale horse ! and his name that sat on 
bim W4S Death ! and hell followed with him !" 



PROTESTANT JESUITISM. 191 

The tragedy of infidelity enacted in France, as 
the denouement of the tragical history of papal 
Rome, will be an everlasting cure for both. It 
was a wound on the head of the beast which 
caused him to stagger; and though he be long 
reeling to fall, he must fall. It is no less certain, 
that human society will never again intrust its in- 
terests to such an engine of destruction, unless it be 
to finish the work of death on the surviving parts 
and members of its grand antagonist. The reign 
of infidelity, with these contingent restrictions, it 
may be presumed, is over. It tried Great Brit- 
ain, and it tried our country ; but it tried in vain. 
We know not how to account for its progress in 
Germany; it changed its form, however. Once 
admitted into society, and diffused through its lit- 
erature, it was too subtle an agent to be speedily 
ejected. But, since its first irruption on the world, 
its force has been gradually declining. 

We see, however, in this review, that it was not 
religion, but the faults of religionists, that gave 
birth to infidelity ; and that is its perpetual, and, as 
we think, its only aliment, so long as it lasts. 

Possibly there may be other causes, but history 
does not reveal them. Wherever we find Deism 
proper, systematic, principled, an inquiry into its 
provocations and material of sustentation will, if 
we mistake not, uniformly conduct us to this 
source. Certainly it was so in the great eifort. 
Of that there cannot be a question ; and the ele- 



192 PROTESTANT JESUITISM. 

ments of its composition and its sympathies are 
substantially the same in all times and places. 
They who have set themselves against Christi- 
anity have overlooked it, and based their objec- 
tions on the vices developed in the religious world. 
What infidel ever found fault with the character 
of Jesus Christ ? or with the morality of Christi- 
anity ? or with its theism ? or with any proper 
feature of the system, unadulterated, uncorrupted, 
and properly understood in its relations ? There 
may have been criticisms and objections from that 
quarter, touching some of the interpretations given 
to parts of Christianity by sectarians. But these 
are not peculiar to infidelity. We have yet to 
learn that any of the masters of the infidel school 
have ever objected to the true theory of Christi- 
anity, to its morality, to its theism, or to the char- 
acter of Christ, so far as to base their opposition 
upon it. On the contrary, we Jmow very well, 
that when any of them have obtained a glimpse of 
the true history of the Messiah, through the mists 
of their prejudices or the storm of their passions, 
they have been filled with admiration; and that 
some of them have opened their eyes so far, and 
been so honest, as to approve of the principles of 
Christianity, as a model of character and a basis 
of society. The preference given, and the respect 
rendered to Christianity, at this time, by the deist- 
ical philosophers of Germany, are ba-sed on a com- 
parison drawn in its favour against all other reli- 
gious systems. 



PROTESTANT JESUITISM. 193 

French infidelity, as developed in the great ca- 
tastrophe, the object of which was to overthrow 
Christianity and annihilate its influence, spent its 
force in a very brief period; and soon became 
essentially modified in its temper, and coolly settled 
down into a philosophical system, reckless of any 
specific or capital design. The same general rea- 
sonings prevailed both in the British and American 
school for a while, and simply resulted in producing 
and nourishing a disrespect for Christianity, until 
the arguments had been encountered in the open 
field, and the philosophy demolished ; since which 
Christianity has gradually risen in public esteem, 
and is at last so well enthroned in the good opinion 
of the British and American communities, that a 
decent, well-bred man is rarely, if ever, heard ob- 
truding infidel sentiments in public. No infidel 
literature of a gross kind, and known to be such, is 
advertised and sold by a respectable publisher or 
retailer in England or the United States, Infidelity, 
for the most part, in these two countries, has de- 
scended into the ranks of the ignorant, vicious, pro- 
fane, and vulgar ; and amounts to little more than 
infidelity of heart. The infamous Carlisle contin- 
ues, till this hour, for aught we know, to expose by 
proxy — ^for we believe he is in prison — ^in his shop 
window. Fleet-street, London, "Paine's Age of 
Reason," " Rights of Man," &c. &c. ; but it is re- 
markable that he always does it in company with 
caricatures of the abuses of religion in the establish- ' 
ment, such as the enforcement of tithes, church dues, 
R 



194 PROTESTANT JESUITISM. 

Rathcormac slaughter, &c., with an effigy of a fat, 
gowned, and wigged church dignitary, supported on 
his right by his Satanic majesty, and on his left by a 
tithe proctor. The latter part of the exhibition, how- 
ever, we believe, has been ordered away by the mu- 
nicipal authorities, as a public nuisance. It only 
shows, that the very little of infidelity which dares 
to show its head is connected with religious abuses, 
and based upon them. Robert Owen, not long since, 
and perhaps still, could collect around his infidel 
rostrum a few ignorant and vulgar heads, and lec- 
ture to them on the known faults to be found in 
the religious world, as proof that all religion is an 
imposture ; and so could Fanny Wright, in New- 
York and other cities of the United States. These 
lectures, as is well known, are still kept up by un- 
washed artificers and others of their class. But 
the grand theme is the abuses of religion, mingled 
with profanity. They cannot rise to any thing 
else ; there is little or no philosophy in the infideUty 
of the present time, because philosophic and culti- 
vated minds are ashamed to have to do with it. It 
is an infidelity of heart, and not of mind. There 
is no system in it— no plan — no ulterior design, that 
is likely to affect the public, any farther than the 
corrupting influence of such assemblies, of such 
harangues, and of such characters, can conveniently 
extend. If the rehgious world were faultless, all 
the material of their argument would be taken 
away. But it happens, unfortunately, that there 
are many facts of this class so obvious that every- 



PROTESTANT JESUITISM. 195 

body sees them ; and the ignorant and vicious are 
powerfully influenced by them. 

Papal communities have their ow^n peculiar 
character, in the light of our present topic. We 
think that most of them are destined to pass 
through a severe and critical ordeal in the way of 
expurgation ; and that an infidelity, like that which 
desolated France, threatens to give them a shaking. 
Conjectures, however, in such a matter, are of little 
account, and it is folly to hazard them in any spe- 
cific forms. Changes in society are more rapid 
now than formerly ; and the terrible catastrophe of 
France may serve as a beacon to other papal coun- 
tries, that when they can no longer stay a reforma- 
tion, they may suffer and control it without an 
equally calamitous convulsion. But the tenden- 
cies are in that direction. The character of the 
infidelity of any Christian country, in the subtlety 
of its philosophy, in its social influence, and in its 
power over the public mind, may ordinarily be 
estimated and measured very exactly by the subt- 
lety and power of the religious abuses which have 
provoked it into being, and against w^hich it is 
arrayed. The two classes of evils are always 
antagonist elements, sustaining the relation of 
parent and child— and the vigom- of the offspring 
depends on that of the power that produced it for 
the time being. 

Neither do Protestant communities present uni- 
form aspects in the hght of thia subject, for tha 



196 PROTESTANT JESUITISM. 

reason that their social elements are differently 
combined and modified in relation to Christianity. 
But they are all essentially free, so far as religion 
is concerned. The religion of Protestant Germany 
is mild; and so is its infidelity. The former is 
aUied to their philosophy, and their philosophy to 
their infidelity ; so that there is little or no quarrel 
between them. What will be the result of this 
singular state of things, it may not be so easy to 
predict. They profess to be a Christian and a 
Protestant community ; their fathers were rocked 
in the cradle of the Reformation ; they are the best 
educated people in the w^orld ; and their scholar- 
ship in the Christian Scriptures takes the lead of 
all Christian nations ; but such has been the growth 
and such the modifications of their philosophy, that 
their respect for Christianity is to a great extent 
based upon its merits and claims as compared 
with other religions, and not as being of Divine 
origin. Such, we understand, are their prevalent 
impressions, although there are doubtless many 
sincere and thorough-going Christians among them. 
Their religion and philosophy are well accommo- 
dated to each other. They have no fanaticism, and 
are enthusiastic only as men of letters and as phi- 
losophers. But it is miderstood that pure Christi- 
anity is reviving among them ; and it may reason- 
ably be believed, that their philosophy, so far as it 
is of an infidel character, will gradually be sup- 
planted, without violence, by the growing influence 
of vital piety. As there are few abuses of religion 



PRO'TESTANT JESUITISM. 197 

among them to complain of, their infidelity is rather 
of a cool, speculative character, neither virulent nor 
active — and, being purely philosophical, may be ex- 
pected to yield to the claims of a vital Christianity, 
as we believe these claims are substantial and para- 
mount, and only require a fair opportunity in such 
a state of society to obtain that influence for which 
they are designed. These remarks on Germany 
may appear superficial, and might, perhaps, as well 
liave been spared, as the author does not profess 
a very intimate or thorough acquaintance with their 
state of society. 

The infidelity of Great Britain also corresponds 
with the state of society. British Christians were 
very justly alarmed during the reign and ravages of 
French infidelity, as there were many powerful and 
philosophic minds among them that betrayed symp- 
toms of a deep sympathy with their frantic neigh- 
bours, and took up the pen in the same cause. But 
the battle was soon over, and the consequence has 
been a complete triumph of Christianity. The 
Christian literature of Great Britain, on this topic 
and all others, is the richest and strongest in the 
world. As a vindication of Christianity against 
the assaults of infidelity in all forms, it may be pro- 
nounced complete. Nothing remains to be done. 
The effect upon the community has been to silence 
effectually, and we may presume for ever, all open 
infidelity among respectable classes. All profound 
thinkers and well-read people are acquainted with 
their own infidel classics, if it be proper to dignify 
R2 



198 PROTESTANT JESUITISM. 

them with such a name, and with the same class 
of writings from the Continent; some of whom, 
doubtless, are tinctured with the leaven. But pub- 
lic opinion so decidedly frowns upon infidelity, that 
few have the moral courage even to betray a lean- 
ing in that direction, if they feel it. 

Doubtless there is a great deal of practical infi- 
delity in Great Britain ; and it is supposed very 
extensively to pervade the lower orders. But this 
is obviously owing to the abuses of religion, which 
they witness under the operation of the Church 
Establishment, or the union of Church and State. 
So far as there is infidelity in the higher ranks, it 
may fairly be ascribed to the want of a suitable 
example and proper ministerial influence in the 
dignified and independently-endowed clergy. They 
have all been educated together, or in sight of each 
other ; they know .each other's history ; and there 
are too many clergymen in the established Church 
of England and Ireland, whose example and influ- 
ence, from the very nature of such a system, can- 
not be very salutary over the numerous minds 
around them of equal cultivation. The only won- 
der is, that there is so little infidelity among the 
higher orders in such a state of things. 

In all the forms under which infidelity appears 
among the lower classes, it comes out professedly 
based on what are regarded as the abuses of reli- 
gion — and not without reason. The common peo^ 
pie cannot reconcile the pomp and state of the dig- 
nified clergy, and the burden of such an estabUsh- 



PROTESTANT JESUITISM. 199 

ment as they feel its pressure on their shoulders, 
with the life, character, and ministry of Jesus Christ 
and of his apostles. Hence they dislike religion, 
and are inclined to the side of infidehty — ^not from 
any examination or understanding of the merits 
and claims of Christianity, but simply and solely 
from these facts, in the shape of what appear to 
them abuses of religion. We believe it true to say, 
that there is no infidelity in Great Britain of any 
consequence that is not owing to this cause, as it 
exists and operates on the public mind in one form 
or another. It is only wonderful that the public 
of that kingdom, of all classes, distinguish so 
much and so well as they do between Christianity 
and abuses that pass under its name ; for, mani- 
festly, notwithstanding the abundant provocations 
for ill-humour on that account, there is a high re- 
spect for Christianity pervading that community — 
a respect which cannot be shaken or disturbed, and 
which is quite inconsistent with the supposition 
that infidelity, of the old and philosophical type, 
professedly based upon objections to the theory 
and subject-matter of Christianity, extensively pre- 
vails. 

Neither is it any less apparent that infidelity in 
the United States is owing to the faults of reUgion- 
ists — and principally to faults that are the growth 
of our own soil. Infidelity here has been con- 
stantly changing its character with the change of 
phenomena in our religious world — or with the 



200 PROTESTANT JESUITISM. 

changes in the developments of our religion — and 
these, as need not be said, have been somew^hat 
rapid, in many respects novel, and rather extraor- 
dinary. The type of infidelity in any community 
will always correspond with the character of its 
provocations, which, in our opinion, are never 
Christianity itself, but abuses and corruptions 
passing under that name. Certainly, in the pres- 
ent state of public opinion, Christianity is not an 
object of disrespect ; and we have already given 
reasons to show that it never has been, when 
viewed without prejudice in its own proper charac- 
ter. Admitting even, if any choose to have it so, 
that infidelity, with pure Christianity as its object, 
has existed among us, it has long since passed 
away from the public mind of this country as an 
influential element. Who ever sees it in the pro- 
ductions of our press, that are of a higher order ? 
Who ever hears it in respectable society ? A 
single glance at this negative fact is sufficient to 
determine the question. The infidelity of low and 
vulgar minds is Fanny- Wright infidelity — incapa- 
ble of appreciating the claims of Christianity — 
never rises so high, but feeds on the sins of reli- 
gionists — the very thing we are attempting to 
show. 

It happens that there is no little aliment of this 
kind among us, which must seriously affect the wide 
community, high and low, rich and poor, cultivated 
and imcultivated. It does not generally disturb the 
respect that is entertained for Christianity, except 



PROTESTANT JESUITISM. 201 

with uninformed minds ; but the effect of it is to 
narrow the pale of professing Christians, to keep 
back those who would honour the Christian name, 
and be essential aids to the Christian . cause. It 
produces a pause in those who are well disposed 
towards Christianity, and prevents their becoming 
decided and active Christians. It is not an oppo- 
sition to Christianity itself, nor to its essential 
ti'uths, but a disgust towards fanatical practices 
and factitious standards of Christian character ; a 
mere reluctance of feeling to fall into such ranks 
— to be in such company. 

The author is quite aware that the last re- 
mark will rouse a certain feeling extensively prev- 
alent among ardent religionists, and give them a 
plausible defence. It is a popular and influential 
cant, that overlooks entirely the present state of 
society, not regarding " the signs of the times," 
viz., that the world were opposed to Christ, op- 
posed to the apostles, and have been opposed to 
Christians in all ages. *^ If ye were of the world, 
the world would love its ovm. But because you 
are not of the world, and I have chosen you 
out of the world, therefore the world hateth you." 
It refuses to distinguish between general histor- 
ical truths, belonging to particular periods, which 
are of course accidental and variable, and truths 
which are always the same. We have before 
shown that the present state of society is fa- 
vourable to Christianity, and to the proper exem- 
plifications of Christian character ; and it needs 



202 PROTESTANT JESUITISM. 

only to be mentioned to be seen and appreciated, 
that a public profession of religion, in these days, 
in any of the usual forms, if believed to be sincere 
and conscientious — which is always taken for 
granted, unless appearances contradict — does not 
injure any persons in the estimation of the world 
• around ; but rather gives them a higher, stronger, 
more influential character in the community. It 
is not a " cross," but rather a " crown," before the 
public. It results entirely from that favourable 
opinion generally entertained in society towards 
religion and a pure religious character, as asserted 
and maintained in our previous pages ; and it is a 
wide mistake to assume the contrary. It is mis- 
taking the age in which we live ; it is refusing to 
open the eyes on the changing and brightening 
aspects of God's providential government of the 
world; it denies facts, or misinterprets them; it 
gives to friends the name of enemies, and treats 
them as hostile ; it makes the worst of the best 
state of things ; it buries itself in abstract theories, 
which, however applicable once, are not applica- 
ble now; it is a disease of the mind, a morbid 
feeling, which can never see things as they are ; 
which stalks through society with the blustering airs 
of reforming pretensions, living on excitement, and 
dying whenever it is over. The truth is, society 
is already far in advance of its theories, and is kept 
back by its interference. 

Not to speak of other faults of religionists, on 
which the irreligion of the land feeds and nour- 



PROTESTANT JESUITISM. 203 

ishes itself,---pity we had not thought of the term 
irreligion before, to use it in the place of infidelity, 
as we have so little of the latter among us, — ^the 
various forms of fanaticism, which have recently 
raged so widely and furiously through the com- 
munity, have brought the entire irreligious world 
to a pause. By the irreligious we mean to desig- 
nate those who have not publicly professed reli-. 
gion in the usual form, although many of them 
are, doubtless, as conscientious Christians as we 
have among us, and might justly complain of being 
thus ranked. But it is common to make this dis- 
tinction between the religious and irreligious parts 
of the community, not necessarily implying, how- 
ever, that the latter are not, to a great extent, reli- 
giously educated ; or that they have no conscience 
formed by the light of Christianity ; or that a large 
portion of them are not honest inquirers after truth ; 
or that some of them may not be real Christians ; 
but only, that they have not generally become the 
subjects of renovating grace, which, with suitable 
evidence of its existence, is very properly made the 
basis of distinction between those who are and are 
not in heart the disciples and friends of the Saviour. 
It must be admitted, that this irreligion is not infi- 
delity in the proper sense of the term, inasmuch 
as the great body of our people, who are not pro- 
fessedly religious, do yet respect the theory and 
admit the claims of Christianity. It is undoubt- 
edly true, that we have very little infidelity in the 
country; and what little we have is principally 



204 PROTESTANT JESUITISM. 

nourished and sustained by the spectacle of reli- 
gious extravagances, and other faults to be found 
in the religious world. 

We say, then, that the extensive prevalence of 
fanaticism has brought the irreligious world to a 
pause ; and, in our opinion, the cause of Christi- 
anity must remain in check till the reign of these 
spurious and unhealthful excitements has subsided. 
Enthusiasts, not to say fanatics, are constantly ob- 
truding such wild projects of reformation upon the 
public, and bringing forward so many new associa- 
tions to claim public patronage, and are so bold and 
noisy, that more discreet Christians, however desi- 
rous of doing good, can neither be seen nor heard 
in this state of things. They are compelled to lie 
by upon their arms till the heat of these disturb- 
ances is over ; at least, their comparatively noise- 
less and unostentatious career is inadequate to 
satisfy the demand for excitement that has been 
created. Moreover, the sober part of the commu- 
nity will keep back ; they will join in no enter- 
prise for the general good; because, by these. ex- 
hibitions, they are disgusted and prejudiced against 
all efforts of the kind. Even the ministers of re- 
ligion cannot now call sinners to repentance in an 
earnest manner, without being suspected of fanati- 
cism. They are robbed of their appropriate moral 
power by these excesses; the edge of truth in 
their hands is blunted, and the sword of the Spirit 
turned backwards; the Gospel loses its proper 
efficacy in the minds^ and hearts of the pubhc ; and 



PROTESTANT JESUITISM. 205 

sinners decline the offers of salvation by stum- 
bling on the stone of fanaticism, which everywhere 
lies in their path. They find an apology for their 
own sins in this sin of the religious. By setting 
up a false standard of religion, the world say very 
justly — " We do not understand it." To gain the 
transient reputation of reformers, fanatics consent 
to enact the part of Jesuits. 

S 



206 PROTESTANT JESUITISM. 



CHAPTER XI. 

The tjruth should be told. 

" But though these things be so, they should not 
be told." This is a false maxim in the present 
state of society. The world see and know it all ; 
their eyes cannot be blinded. We have not told a 
single thing in this book that is true, which the 
world has not discovered long before ; and what is 
not true, though the author may have thought it so, 
if it is likely to have influence, somebody will 
show to be false, and its influence will be barred. 

There has been a principle extensively recog- 
nised by religious reformers in our country as a 
step preparatory to a revival of religion. It is to 
bring the Church to a confession of their faults 
before the world. However we might demur to 
the manner in which this is sometimes done, there 
cannot be a doubt that it involves a correct and 
sound principle of philosophy. And the effects 
that have been produced by it, when a community 
has been taken by surprise, evince that there is 
reason and force in it. The faults of the Church 
have been obvious to the world, and so also, it may 
be, have the faults of its individual members ; and 
when both together, the Church as a body and in- 
dividuals as sucji, have publicly and with apparent 



PROTESTANT JESUITISM. 207 

sincerity confessed them, the moral effect has been 
known to be very great and apparently good. "We 
speak not in commendation of this practice in such 
cases, because, as a part of a system of measures 
for producing excitement, it soon gets to be under- 
stood, is suspected as a trick, and loses its influ- 
ence. We simply refer to it for the purpose of 
illustration, to show that the principle is a truly 
philosophical one when properly applied ; and we 
believe that it applies most fairly and safely to the 
subject now in hand. 

There is not a single fault of material conse- 
quence appertaining to the religious and reforming 
enterprises of the day, to which we have or have 
not alluded, that has not been detected by the eye 
of the public ; or at least suspected by certain 
symptoms. Nor are the most common faults of 
religionists as they belong to individuals, or of the 
religious world as they belong to the body gener- 
ally, out of sight. " Ye are a city set on a hill." 

The defects, then, are seen ; they cannot be con- 
cealed. And the natural, the unavoidable conse- 
quence on the public is, to awaken disrespect and 
destroy confidence. If they stand unconfessed; 
much more if they are tolerated ; still more if they 
are excused and vindicated, will the public revolt, 
become disgusted, and withdraw all sympathy. 
Those on whom the faults rest will cease to re- 
spect themselves ; society is injured, and the results 
are very unhappy. No public institution, that is 
dependant on public favour, can prosper after it 



208 PROTESTANT JEST31TISM. 

has lost public confidence ; neither can an indi- 
vidual, after he has ceased to be respected. Look 
at the Church of Rome : she will not confess her 
faults, and the world despises her. The society 
of Jesuits has never repented ; it is therefore uni- 
versally reprobated. Several religious and other 
societies in our country, that have become derelict 
in principle, have gone down with all their sins 
upon their heads. Some, now apparently in vig- 
orous action, are annually deserted by crowds, who, 
seeing their defects, become disgusted, and their 
places are supplied by recruits drummed up for a 
season, who also will soon give place to others, till 
the sources of supply are exhausted, and the inter- 
ests can no longer be sustained. The doom of ulti- 
mate failure is inevitable, where the faults are ob- 
vious, unconfessed, and unrepented. The chief 
secretaries and agents may hold on so long as 
there are funds to support them ; they may renew 
their appeals, and drag out an unnatural life ; but if 
there be not worth in the institutions, if their pow- 
ers are abused, or if there be any other palpable 
defects, and no confession of them— no reforma- 
tion — the public wall see it, and let them die. 

On the contrary, let the public be convinced 
that the cause of any religious or other association 
is a good one, and they will sustain it, while it is 
in the hands of uncorrupt, faithful, and efficient 
agents. Every fault that is exposed, confessed, 
and abandoned, will only increase their confi- 
dence. It is blindness, infatuation, and certain 



PROTESTANT JESUITISM. 209 

ruin to attempt to conceal or justify faults that are 
obvious. 

" But," it will perhaps be said, " there are some 
faults that are not obvious ; vsrhy diminish public 
confidence by exposing them ? Why injure a good 
cause by alarming the public ?" Suppose the faults 
are fundamental — that the principles of Jesuitism 
are at vi^ork ? Shall they be permitted to go on ? 
No matter what they are : if they are visible, they 
should stand confessed; if Jesuitical and concealed, 
they should be exposed. 

" But, if the public should be convinced that 
these institutions are so corrupt, they will be aban- 
doned, and all go down. You confess that the 
several objects proposed by them are good and 
important. How, then, are they ever to be accom- 
plished? Society and the world will go to ruin, if 
no confidence can be placed in agencies of this 
kind." 

As to the last point, stated by this supposed in- 
terlocutor and querist, our own mind, to our great 
comfort, has been emancipated from the thraldom 
of these alarmists ; or rather, we have had the 
good fortune never to have been under it. We do 
not believe that the world is going to ruin, or so- 
ciety going backward. We have more faith in 
God ; we believe in the Bible ; we have seen the 
Christian system making its way in the world for 
eighteen hundred years, against all forms of evil, 
from the grosser to the more subtle, triumphing in 
every stage of its march, never retrograding, but 
S2 



210 PROTESTANT JESUITISM. 

always advancing, by direct or indirect influence, 
collecting strength in times of trial, gaining advan- 
tage in the midst of apparent defeat, gathering 
materials for re-edification out of the mass of its 
supposed ruins, shining brighter and brighter in 
contrast with the corruptions and malepractices 
that have grown out of the abuse of its name and 
sanctions, acquiring the confidence of mankind 
from age to age, till, at last, it stands enthroned in 
the favour and good opinion of the world. It occu- 
pies a position, at this moment, in the respect and 
affections of mankind, which cannot be disturbed 
by any power of earth or hell — ^by any assaults of 
its open enemies, or by any defections of its pre- 
tended friends. And this system comprehends all 
the principles essential to the reformation of so- 
ciety, to the renovation of the world ; it was pro- 
mulged for this end ; in its silent operations it has 
ever been tending, though unseen, yet not less cer- 
tainly, to this result ; every stage of its advance- 
ment has a firmer footing than the preceding; 
every display of its unstained banner — ^unstained 
with corruption, though red with the great atoning 
sacrifice — is loftier and more attractive over the 
field : — It is borne by the imseen hand. God for- 
bid that Christianity should depend on the extem- 
poraneous devices, ever shifting as the wind, of a 
few combinations of a few individuals, themselves 
none too good, who may dream themselves depu- 
ted, or may claim, to control its interests ! Allow 
any reasonable importance, as ordinarily claimed 



PROTESTANT JESUITISM. 211 

by their most zealous supporters and advocates, to 
all the religious and reforming societies that have 
been organized in Christendom for fifty years past, 
independent of the Church of God, and let them 
all be blotted from the map of the religious world 
to-day, and for ever cease to be, — the foundations of 
Christianity, as seated in the affections of man- 
kind, would not be shaken a whit. We say not 
that the career of Christianity would be more un- 
embarrassed, and its prospects brightened; that, 
possibly, may be a question ; it is enough that the 
Christian cause is not materially dependant upon 
them. It is enough that there is an attachment in 
the community to the principles of the Christian 
system, as now understood, which holds them dear 
and precious ; that kings and princes, and govern- 
ors and statesmen, and all well-wishers of man- 
kind, who occupy influential stations, have learned 
to feel their dependance on the grace and sanctions 
of the Christian religion for the well-being of so- 
ciety — for all that is most desirable and most dear 
to man, as a denizen of this world, and as a candi- 
date for the next. It is a mistake, an arrogant 
pretension, that the great work of reforming the 
world is vested in the hands of a few self-elected, 
self-controlled, and irresponsible associations of 
individuals, claiming for themselves exclusive 
rights and an exclusive sway over the public mind 
— and denouncing, with uncompromising temerity, 
all rival claims, even from the Church of God. 
Christianity was given in trust to the Church 



212 PROTESTANT JESUITISM. 

for the benefit of mankind. It is the property of 
the world — of the great pubhc. The interpreta- 
tion of its designs, and the invention of the modes 
of its operation, are not the growth of a day, nor 
of an age, nor of many ages. It was not left for 
one generation, much less for an elect few of that 
generation, to discover what it is, and prescribe 
how its interests are to be managed. Novel views 
and novel measures relating to Christianity, grow- 
up as in a night, are, on that very account, sus- 
picious. In the present state of society, it is not 
a few, but the community at large, who are most 
competent to determine the expedient modes of 
maintaining and advancing the interests of Chris- 
tianity. A sudden and complete change in the 
economy of society is a revolution ; and the sober 
and reflecting will judge how far the modern modes 
of religious and reforming enterprise are of this 
character ; and whether they are, in all respects, 
an improvement. 

At any rate, it cannot be doubted that Christi- 
anity has obtained such a footing in the world as 
to be entirely independent of such accidents as we 
are now contemplating. All these societies may 
come and go, may live or die, the foundations of 
Christianity are still firm and strong ; its march is 
onward ; and the Church of the living God is se- 
cure. The Christian community proper, and the 
public generally, with which it is connected by a 
common sympathy, are ever ready to patronise 



PROTESTANT JESUITISM. 213 

Christian enterprise based on catholic principles ; 
but we trust and hope they will never surrender 
their conscience and judgment to sectarian pre- 
tensions — or to new, extravagant, and fanatical 
measures. Certain we are, that a fair exposure 
of new and extraordinary religious doings, origi- 
nated and managed in closeted combinations, in 
themselves startling to sober minds, asserting high 
and special claims, overlooking the real state of 
society, and acting on fictitious grounds, cannot be 
injurious. 

The truth of the matter, in its broadest light, is, 
that most of our reformers and reforming societies 
axe behind the public, holding them back when 
they think they are leading the way, and drawing 
them forward — or rather driving them. They 
first declare the public enemies to reform; next, 
treat them as such ; then go to battling with them ; 
put themselves and all the world out of temper; 
and at this stage exclaim, in the sweat and passion 
of their enterprise, " What a mighty work is in our 
hand ! and what a glorious victory awaits us ! * We 
must display column, and meet the enemy.' " 

The religious reformer says, " The way to con- 
vert sinners is to make them ' mad' " — angry. And 
he goes to work accordingly, and succeeds well. 
He makes them " mad" — stirs up a host of opposi- 
tion, and this is the test of his fidelity ! The tem- 
perance reformer says to his neighbour, " Give me 
the keeping of your conscience, sir. I do not think 
you are competent for the trust. Let me be your 



214 PROTESTANT JESUITISM. 

guardian, as you cannot take care of yourself. Vow 
to me that you will never taste another drop of wine, 
beer, cider, &c. ; and then, I think, you will be 
safe." But now and then he meets with an objector 
to this proposal, who has the vanity and assurance 
to think he can keep his own conscience, and that 
it is his own proper business. And behold ! he is 
an enemy to the Temperance reformation ! " The 
world is opposed to us. We must meet the foe in 
open field." 

Surely, that must be a very willing public that 
has yielded so extensively to the Temperance re- 
formers on such principles ; and the poor sinners 
that can bear such browbeating to bring them to 
repentance — who allow themselves to be fairly 
fisted into it — as is known to have been widely and 
liberally dealt out to them for a few years past in 
this land, must be meekness itself. 

We think the time has come when the advocates 
of a sound and healthful reformation, when enlight- 
ened Christians, and the public generally, must feel 
a high and solemn obligation imposed upon them to 
endeavour to rescue the guardianship of public mor- 
als, and the interests of the Christian cause, from 
bad hands. 

The author must be permitted to maintain that 
Christianity is not injured, but benefited, by the 
exposure of the faults of religionists and of reli- 
gious societies ; that these are the principal, if not 
the only, obstacles now in the way of the triumphs 



PROTESTANT JESUITISM. 215 

of die Christian system. We have shown, in a 
former chapter, that they are the aliment and sup- 
port of infidehty ; tliat they have ever been its prov- 
ocation. 

If it could be shown that Christianity is now in 
a stage, or particular crisis of its history, where its 
credit and currency in the world depend solely or 
principally on the concealment of such faults — that 
their disclosure would be a serious shock to the 
cause, or the ruin of it — the case would be diifer- 
ent. But we know it to be matter of fact, that the 
blackest possible enormities have been committed 
under the sanction of nominal Christian institutions, 
and by nominal Christian hands, as in the Papal 
Church ; and all the world knows it. Bad things 
have been enacted in other quarters, professedly un- 
der the same high authority. But the world has 
long since learned how to distinguish between these 
crimes and the religion in whose name they have 
been committed. More especially, as before proved, 
does society now discriminate. The general credit 
of Christianity in the world is established ; never- 
theless, there are always a vast many minds less 
informed who are witnesses of these foibles ; and 
who, as an apology for their own non-compliance 
with the requisitions of the Gospel on themselves 
personally, or for not lending their influence and 
contributions to the Christian cause, are disposed 
to identify them with the Christian rehgion. " And 
is this the religion," say they, "producing such 
fruits, which you call upon us to respect, embrace, 
and obey ?" 



216 PROTESTANT JESUITISM. 

It must be evident that there is no answer to this 
objection, except by showing that these faults have 
no connexion with Christianity — except by dis- 
claiming sympathy and participation with them. 
Just in proportion as they are public, they must be 
publicly exposed, condemned, and repudiated. It 
must be shown that Christianity disclaims all re- 
sponsibility in such transactions ; and that none 
detest them so thoroughly as Christians themselves. 
Then, and then only, are such objections disarmed. 

It is conceived that w^e have arrived at a stage 
in the history of Christianity, when such exposures 
and repudiations are among the most indispensable 
and essential helps to the cause ; and that these 
faults are the grand obstacle. In their moral influ- 
ence generally as a class, they are the chief hin- 
derance. But those faults, which it is the princi- 
pal design of these pages to expose, are the chief 
obstacle in the constitutional frame of society. 
There is no getting over without removing them. 
They are set up as parts of the great machinery 
of Christianity; they have more or less credit as 
such ; they have usurped the commission and pow- 
ers of the Christian Church ; they have invented 
and imposed new rules and terms of Christian as- 
sociation ; they have concentrated Christian influ- 
ence to a great extent in the narrow circle of a few 
self-created managers ; and, in consequence of the 
new principles they have adopted, and the new 
modes of association they have prescribed, they 
have constructed the frame of religious society ex- 



PROTESTANT JESUITISM. 217 

tensively upon a new basis — ^upon a basis which 
constitutes themselves the source of law, and of all 
economical measures. They evidently meditate 
the entire control of the religious concerns of the 
community, not to say, of the world. 

It need not be said that such a new frame of 
society is formidable ; and if such an organization 
be vicious, as being entirely independent of the 
grand commission which Jesus Christ gave to his 
own community for the conversion of the world, 
and as usurping its principal and vital powers, it is 
a deep-laid and constitutional fault — a scheme of 
no ordinary character. With such a spectacle be- 
fore their eyes, the Christian world will doubtless 
be advised by the history of " The Society of Jesus." 
They will not think it immaterial whether they 
should understand the constitutional tendencies of 
such institutions, and anticipate the results of their 
operations. 

Independent of this new state of things, we should 
have said, that the world seems now prepared for 
some signal conquests by Christianity; that the 
door is opened for a rapid and triumphant march 
towards the consummation of its aims. But lo ! a 
new and subtle development of evil hath arisen, 
based indeed, as will easily be recognised, on an 
old principle, but rising in gigantic form, and 
stretching out its arms to embrace all, and control 
every thing. Let the world be challenged to dis- 
tinguish between the principle of these organiza- 
tions and that of the school of Ignatius Loyola. 

T 



218 PROTESTANT JESUITISM. 

For ourselves, we cannot discover the diifference ; 
we believe them to be identical. 

The theory which the author ventured to propose 
- in a former chapter, viz., that the forms of evil which 
Christianity has to encounter are ordinarily found 
to pass in gradation from the grosser to the more 
subtle, if it be worthy of respect, may perhaps 
assist in indicating what is likely to be the final 
development of this kind, that will require to 
be subdued and removed out of the way. The 
grosser forms are those which assail the lives of 
Christians in the various modes that have been 
adopted. Torture in all its varieties might be set 
down as a second class. Deprivation of civil 
rights another. The persecution raised by unfa- 
vourable opinion, and made to bear oppressively 
on its objects, is one. Heresy and the application 
of false philosophy are forms more subtle. The 
history of the Papal Church presents a complica- 
tion of evils, endlessly diversified, from the most 
gross to the most refined. Fanaticism is a subtle 
form. But how could Satan have transformed him- 
self more completely into an angel of light, or suc- 
ceeded better in deceiving the very elect, than in 
the Jesuitical schools of all ages, as each has been 
characterized in the beginning of its history ? This 
form itself has proceeded from the more gross to 
the more subtle. In the Papal Church it has been 
gradually refining, till now it is comparatively inno- 
cent in its external features. An accompUshed 



PROTESTANT JESUITISM. 219 

Jesuit in that connexion adapts himself most adroitly 
to the opinions of society, wherever he may be. He 
is all things to all men. He oiTends not the high 
standard of opinion in Britain or America. As an 
association, the principles of their external conduct 
are unimpeachable. No class of Christian minis- 
ters in the world are more exemplary in the self- 
denying, laborious, and painful duties of their 
office ; in catechetical instruction, in preaching, in 
pastoral labours of every description, in visiting the 
sick, in consoling the dying ; in missionary labours 
among the cultivated and the rude, in civilized and 
barbarous nations, "compassing sea and land to 
make one proselyte" — and all to serve the policy 
of the papal hierarchy. Had not history disclosed 
the principles of their school, who could question 
the sincerity and purity of their apostleship ? And 
some of them doubtless are sincere and pure. Is 
it possible .for a system to be more perfect, more 
artful, more like in external semblances to the 
primitive model of the Clu-istian ministry — more 
admirably adapted to impose upon the world? 
And yet we know it is a part of a vast and compli- 
cated system af worldly policy, designed to bring 
and hold the world in subjection to the spiritual 
supremacy of the pope. It is the subtlety of all 
iiubtleties — the consummation of human wisdom 

In the same manner, we find that a system of 
spiritual supremacy over the public is organizing; 
in our country, under a form so plausible, and 
a zeal so commendable, in its professed and ap- 



220 PROTESTANT JESUITISM, 

parent design, that common observation is not 
likely to detect its subtle and insinuating character. 
Already in the Temperance reformation, so called, 
has it acquired a complete ascendency over the 
consciences and judgment of one half of the com- 
munity, more or less, and laid its claims on the 
other half. The cause is apparently a good one; 
and is so successfully involved in extravagant state- 
ments, in misrepresentation and discolouring of 
facts, in false theories, and in the subtleties of argu- 
ment foimded upon them, wrhile the other side of 
the questions started is seldom if ever heard, that 
ordinary discernment is completely confounded. 
The public, who have no interest in opposing 
such a reformation, but rather in supporting it, so 
long as it may seem good, readily yield to the 
overwhelming influence of authority. They be- 
lieve for the same reasons that the disciples of 
papacy do : — They respect their teachers, and 
have no means of disproving their statements. 

The leaders of this and other kindred institu- 
tions have discovered, what is an undoubted fact, 
— and which, in itself, is a most hopeful state of 
society, a providential facility for the attainment af 
the greatest good to man, — that the temper of the 
age is favourable to great public movements for 
the reformation of morals and the advancement of 
the interests of Christianity ; and they have eager- 
ly seized the opportunity to monopolize the influ- 
ence which it affords, and to use it in their own 
way. 



PROTESTANT JESUITISM. 221 

The whole of this movement, in its various 
forms, is so like what is good, so plausible, having 
so much of reason to support it (and it must be 
allowed that all the objects proposed are in fact 
good, worthy of patronage, and most important), 
that criticism on the modes of attaining them, 
and on the tendencies of these organizations, will, 
doubtless, be extensively unwelcome and obnox- 
ious. But these matters have come to such a 
crisis, and this influence has become so overbear- 
ing, that sobriety itself may well feel the kindlings 
of anxiety, and rouse from its slumbers. It is, we 
are inclined to think, certainly to ho{>e, the last 
form of evil which Christianity may have to con- 
tend with — a form so subtle, as to seem an apostle 
in zeal, and an angel in purity. 
T 8 



222 PROTBSTANT JESUITISM. 



CHAPTER XII. 

Temperance doings at Saratoga, August, 1836. 

It is a singular coincidence, that, while the 
author is in the midst of this volume, and just as 
he had risen from recording the last sentence of 
the chapter immediately preceding this, the doings 
of the Temperance Convention, and of the Ninth 
Annual Meeting of the American Temperance So- 
ciety, held at time and place as above designated, 
should be laid upon his table, to disclose, in actual 
history, a fulfilment and proof, not to say the con- 
summation, of that course of events v^hich has 
given rise to the doctrine and allegations of these 
pages. Here it is— all, several and complete ! 
The purpose is at last revealed — openly declared, 
in set phrase — explained, defended, sealed ! All 
farther debate is foreclosed ; the question, and all 
questions pertaining thereunto, are settled ; and the 
people of these United States, and, as we suppose, 
of all nations, are henceforth doomed to a silent, 
uncomplaining, submissive acquiescence in the 
decree that has gone forth ! There was a strug- 
gle, indeed — a battling of arms with arms — an 
effort of some noble minds to stay the final act. 
But it was predetermined in the conclave ; it had 
long been aimed at ; the preparation had been a 



PROTESTANT JESUITISM. 223 

work of years ; the developments, though gradual, 
have been sufficiently manifest ; and it was thought 
the time had come when the blow might be struck. 

The community had begun to think ; symptoms 
of uneasiness under the yoke had been betrayed ; 
rebellion in high quarters was threatened ; disci- 
pline was not maintained through all the ranks ; 
many who had obeyed the crack of the whip, or 
the lifting of the driver's elbow, and worked well 
for a season, were evidently getting out of gear ; 
although forbidden "rum," they thought themselves 
entitled to wine, beer, cider, &c., and began, as 
was thought, to indulge to excess. These lat- 
ter beverages were even restored to the table, 
whence they had been removed ; some, who had 
delivered speeches on the platform in favour of 
abstinence, had begun to drink toasts in wine in 
favour of liberty. Even clergymen, who could 
afford it, had again put wine on their tables ; and 
not a few of the Temperance-pledged ranks, who 
could give a good dinner, averred, as they set the 
decanter before their guests, that they were not 
Tee-totallers. 

Nevertheless, the efforts already made had gain- 
ed a point ; the hundreds of thousands of tracts, 
papers, magazines, and volumes distributed, had 
enlightened the public mind ; and the principal 
secretaries, agents, sub-agents, and auxiliary so- 
cieties, were well marshalled, through whom a 
certain quantum of the community could be relied 
upon to go all lengths. It was believed that a 



224 PROTESTANT JESUITISM. 

spiritual supremacy had been acquired over the 
pubHc mind by these means, so long in use and so 
industriously applied, that a final push for an un- 
controlled sway might be hazarded. At any rate, 
it was now or never. 

Who would believe, that in this boasted land of 
liberty — we are ashamed to use this hackneyed 
phrase, but if pertinent anywhere it is so here, — 
that in this refuge and asylum of the free, pur- 
chased and defended at such cost for the privilege 
of thinking, for the rights of conscience, and for 
all the social advantages secured by the charter 
so long our pride and darling treasure, bestowed 
by Heaven and won with blood — ^who could believe 
that a self-constituted spiritual power would arise 
among us so soon, to say, " Hitherto have ye 
come, but ye shall go no farther ; the bounds of 
your freedom are decreed ; henceforth ye shall not 
think; ye shall not have, ye shall not give, an 
opinion ; or, if ye presume so to do, it shall be of 
no avail ; your judgment is foreclosed ; ye stand 
before our bar convicted criminals ; ye are out- 
laws !" 

Such are the decisions of the Temperance Con- 
vention of Saratoga for 1 836. " We are not here," 
said one of the speakers on that occasion, " to 
pass resolutions of proscription, and send them 
forth as so many popish bulls, or ecclesiastical 
anathemas, denouncing our fellow-men — men as 
upright and as conscientious as ourselves;" and 



PROTESTANT JESUITISM. 225 

yet those resolutions were passed. They are as 
follows : — 

" Resolved, That as intoxicating liquor is a ' mocker' 
in proportion as men use it as a beverage, they will 
not be likely to judge concerning the propriety of thus 
using it, as they would judge should they not use it." 

Or thus : — 

" Resolved, That as intoxicating liquor is ' a mocker,' 
it is to be feared that those who come under its influ- 
ence will often not judge concerning the propriety of 
using it as a beverage, as they would judge should they 
not [use it] come mider its power." 

The first of these copies, we believe, was the 
original draught ; and is, on the whole, most per- 
spicuous. We are not quite sure that the second 
is the exact form under which it was finally pass- 
ed ; but think it is near to it. As we shall see 
by-and-by, some efforts were made, first, to throw 
out the resolution ; and afterward, to amend it. If 
we have not the exact words, it is only because 
we have been a little embarrassed by the different 
statements which appear in the reports of the 
progress of the discussion. We have at least 
got what parliamentarians call " the principle of 
the bill." The other resolution which we propose 
to notice reads as follows : — 

" Resolved, That as the [prevailing] use of intoxica- 
ting liquor, as a beverage, tends not only to produce 
and aggravate diseases, but to render them hereditary, 
and thus to deteriorate the human race ; as it often 
produces a predisposition to insanity, and is, in many 
cases, the manifest cause of that distressing malady ; 



526 PROTESTANT JESUITISM. 

as it occasions an immense loss of property, and of so- 
cial and domestic enjoyment; as it weakens the power 
of motives over the human mind to do right, and in- 
creases the power of motives to do wrong ; as it tends 
to blind the understanding, sear the conscience, pollute 
the affections, harden the heart, and debase all the 
powers of man ; as it produces most of the pauperism 
and crimes in the community; tends to prevent the 
purity and permanence of free institutions, and all the 
inestimable benefits which they are adapted to impart ; 
as it tends also to hinder the efficacy of the gospel, and 
all means for the intellectual elevation, the moral purity, 
the social happiness, and the eternal good of men ; as 
it tends to shorten human life, and to ruin the souls of 
men, it does not appear to be right that men should so 
use it, or furnish it to be so used by others ; and we 
cannot but hope that enlightened friends of humanity 
will do neither." 

There were in all thirty resolutions passed by 
this convention, the importance of some of which 
would not be so obvious at first sight. We shall 
possibly refer to some others of them before we 
have done. 

The Jesuitical character, the comprehensiv^e 
scope, and the tremendous sweep of the two here 
submitted, can be discerned and appreciated only 
by some knowledge of the history and principles 
of the Temperance Society. At first sight they 
might seem very innocent to those who have never 
given their attention to this subject. Verily, it 
might be asked, What is there in them to hurt or 
disturb anybody ? And such, doubtless, was in- 
tended to be the appearance. The artful, but tin- 



PROTESTANT JESUITISM. 227 

sel coverings that are drawn over them, just serve 
to conceal their aim, point, and hideousness, before 
the eyes of those intended to be insnared or inju- 
red, as the case may be ; while the immense folds 
coiled up, and the head, and glaring eye, and dart- 
ing tongue of the serpent, are as visible to those 
who understand the subject as if no covering were 
there. 

We will first give our attention to the former of 
these resolutions, as concocted and framed in the 
secret counsels of those who manage these con- 
cerns : " Resolved, that as intoxicating liquor is ' a 
mocker' in proportion as men use it as a beverage, 
they will not be likely to judge concerning the pro- 
priety of thus using it, as they would judge should 
they not use it." The principle of the other form, 
as finally amended and adopted, is of course identi- 
cal with this ; but the form now before us is more 
perspicuous and naked ; and as it is the one ori- 
ginally framed with the design of being carried, it 
is fair to accept it as the exact type of the plan and 
aim of the managers of this society. The features 
and radical elements of this resolution, or of this 
bill, as it might with propriety be termed, are sun- 
dry and various. 

" Intoxicating liquor," it should be understood, 
in the present creed and parlance of the Temper- 
ance Society, comprehends all wines, beer, cider, 
cordials, or any fermented drinks or artificial com- 
pounds whatever, that are exciting, or exhilarating, 
or stimulating in their effects, however mild in 



228 PROTESTANT JESUITISM. 

their character, which are used in society "as 
beverages." As it is possible for men to become 
intoxicated with wine, beer, cider, &c., it has been 
thought proper, by the Temperance reformers, to 
apply to them the term " intoxicating ;" and, philo- 
sophically speaking, there is no objection, particu- 
larly in application to wine. For popular uses it 
is rather a stretch to apply it to beer and cider. 
But as these men are accustomed to stretch mat- 
ters a little, it is only necessary that we endeavour 
to understand them. The popular meaning of in- 
toxication is doubtless — drunkenness ; and although 
it would once have been deemed unfair to call every 
man that uses wine, or cider, or beer, a drunkard, 
yet that is evidently the term which the Temper- 
ance reformers are endeavouring to fasten upon 
them. In the way to this, as it has been proved 
that these drinks have in them intoxicating ingredi- 
ents, if used in sufficient quantities ; and as it is 
known that men have been intoxicated by them, it 
is assumed that it is proper to call them " intoxica- 
ting," which is philosophically true. If, however, 
we may take the liberty of coining an epithet, they 
mean by " intoxicating liquor," as appears from 
their own explanation and avowals, get-drunk 
liquor. And in order therefore to attach the great- 
est possible odium to the use of these milder bever- 
ages, they call them " intoxicating ;" by which they 
are willing to have it understood that there is little 
distance or difference between drunkenness and the 
use of them ; and that all who do use them in any 



PROTESTANT JESUITISM. 229 

degree are properly called drunkards. That such 
is the meaning of the resolution now under consid- 
eration, is evident from the Scriptural allusion, by- 
bringing in the word "mocker:" — "Resolved, as 
intoxicating liquor is a mockery'^ &c. 

We need not go into an argument to show, that 
when Scripture says " Wine is a mocker," &c. it 
means when used in excess ; and not in every de- 
gree, and therefore should not be used at all. For 
it says also : — " Give strong drink unto him that is 
ready to perish (as medicine to restore him) ; and 
wine to those that be heavy of heart." — " And 
Melchisedek brought forth bread and wine [to 
meet and refresh Abraham as he ^returned from 
the slaughter of Chedorlaomer, and of the kings 
that were with him'] ; and he was the priest of the 

most high GodT — " He watereth the hills ; 

he causeth the grass to grow for the cattle, and herb 

for the service of man ; and loine that ma- 

keth glad the heart of man." Our Saviour wrought 
a miracle to produce wine — what shall we say, to 
increase the mirth of a wedding ? Was there not 
enough before ? Doubtless he had a higher object ; 
but that was one of the natural consequences. Paul 
prescribed it to Timothy. 

But " wine is a mocker," when men get drunk 
with it, no doubt ; and every fair mind knows that 
this is the meaning. But these men pervert words, 
as we shall see yet more. They have resolved 
beforehand to foreclose judgment — not to hear the 
other side — to disqualify the witnesses — to arraign 
U 



830 PROTESTANT JESUITISM. 

and convict the party on another count ; they there- 
fore begin the resolution by an impHed charge of the 
blackest character : All who use wine, or beer, or ci- 
der, or any other exhilarating beverage, no matter in 
what degree, or how seldom, if they ever taste — are 
drunkards ! " Resolved, that as intoxicating liquor 
is a mocker.^'' Observe : they are giving reasons why 
these witnesses should not be heard— why their opin- 
ion should not be respected — they are not sober men. 
And the argument fails entirely, till it is assumed 
that they who use these beverages are never sober, 
and can never be. The resolution sets out, builds 
its conclusions, on the assumption of two implied 
f^se positions, both of the nature of established 
charges against character : first, of drunkenness ; 
and next, of a disqualification for judgment on that 
account. All — there is no exception — ^who drink 
wine, or cider, or beer, in any degree, are, by one 
fell swoop, struck from the roll of witnesses and 
jurors on this great question ; and that on the as- 
sumption that they are drunkards, and always 
drunk. For, if they are ever sober, their judgment 
might be worth something ; and it might be sup- 
posed that it would even be more valuable, because, 
in the intervals of their sobriety, the honest testi- 
mony of their sad experience should naturally go 
in favour of abstinence. 

The wording of this resolution is not simply a 
Jesuitical, but we had almost said, a Satanic, subt- 
lety. It arraigns and condemns the best men that 
have ever lived ; the best that now live. It spares 



PROTESTANT JESUITISM. 231 

not divinely inspired men ; it blots the pages of 
Revelation ; and, as the Rev. Dr. McMasters said, 
while the resolution was under discussion, "it 
goes directly to impeach the moral character of 
the Redeemer of the world !" — " Resolved, that as 
intoxicating liquor is a mocker, in proportion as 
men use it as a beverage, they will not be likely 
to judge concerning the propriety of thus using it, 
as they would judge should they not use it." 

It is true, indeed, that any thing and every thing 
may be made of this resolution that may suit a 
Jesuitical design ; but there can be no doubt of its 
intention. It is in fact, as a piece of logic, a mere 
truism. But it was not designed to be so under- 
stood ; it was not so understood by the parties on 
the occasion of its public discussion ; it ought not 
to be so understood ; for it had an aim. It was in- 
tended to asperse character — to throw out of the 
pale of a sober community all who use exhilarating 
beverages of any sort, in any degree. It has in 
set terms impeached and condemned them, without 
exception, as unworthy of respect in any opinion 
they shall offer, or in any word they shall say, on 
this subject. 

As a truism, by changing the leading terms, it 
applies as well to those who framed it as to those 
for whom it was framed. It does not, indeed, ap- 
ply to the latter at all. Let us state it once for 
the benefit of the framers : — Inasmuch as fasting 
and other severe abstinences, kept up in perpetuity, 
deprive men of good spirits and make them " heavy 



232 PROTESTANT JESUITISM. 

of heart," churlish and misanthropic, " in proportion 
as" such abstinences are practised ; and the more 
so the longer they are practised; therefore, re- 
solved, that " they will not be likely to judge con- 
cerning the propriety" of such abstinences, "as 
they would judge should they not" practise them. 

By the principle of their own resolution, there- 
fore, they are themselves thrown out of the pale of 
witnesses and jurors on the question. That such 
is the legitimate result, we have only to take their 
own words : — " On the other hand, it was replied, 
that the resolution stated only a well-known truth, 
that indulgence in any practice rendered those who 
indulged in it less able to judge, with clearness and 
impartiality, touching the propriety of that prac- 
tice." Of course, we come fairly to the conclusion, 
that the injuries done to the mind by extreme ab- 
stinences disqualify it for a correct judgment on 
the effects of the practice ; or, whatever be the 
supposed state of the mind, its judgment, by this 
rule, is vitiated. If it cuts off the drinkers of wine, 
it also cuts off those who abstain from it. 

We have actually heard a cold-water drinker, of 
high standing in society, say — and he said it 
gravely, believing it — that he had found the bever- 
age of water so intoxicating, he was obliged to 
adopt rigid rules of temperance in the use of it, to 
save himself from injury ! This gentleman be- 
lieved that water was intoxicating ! Is his opinion 
to be respected ? It only shows that the enthu- 
siasm of the abstinents, in company with their new 



PROTESTANT JESUITISM. 233 

and peculiar sensations, unsettles their judgment ; 
and that, according to the principle of the above 
resolution, they are not to be heard. 

It is true, indeed, the basis of this resolution is 
couched in terms of cant, and will be appreciated as 
such — Temperance cant and religious cant — and 
all to accomplish an unworthy, nefarious design. 
It is true that it will prove one thing as well as 
another, inasmuch as it proves nothing. It means 
to assert that the great body of the community are 
disqualified by their habits of " intoxication" from 
all voice on the Temperance question ; but it proves 
also, in the same words, that the opinion of the 
framers is good for nothing. The design, how- 
ever, is apparent, that the authors intended to 
stamp the seal of reprobation and excommunica- 
tion, henceforth and for ever, on* all men who shall 
any longer presume to taste the beverages which 
these self-commissioned apostles have prohibited. 
They have set up a tribunal ; they have passed 
judgment ; and they think that judgment will stand. 
If it should not stand, they have their retreat :— 
They can say they meant nothing, and appeal to 
the document as containing nothing naore than a 
truism. It means, in short, just so much, and just so 
little, as may be convenient for them, either to retain 
their victims under the full measure of the curse, or 
to acquit themselves if they do not succeed. 

" A mocker ?" What is that ? Were the author 
a sermonizer, and addicted to the business of ex- 
pounding texts, he would say, it means a man so 

U 2 



234 PROTESTANT JESUITISM. 

affected by intoxicating drink as to see two or 
more objects where there is but one ; and this, no 
doubt, is the simple and true exposition. Or, as 
one of the debaters on this question, at Saratoga, 
facetiously remarked, it means " a man lying on 
his back upon the floor, and holding fast to keep 
himself from falling upwards ;" or, as Davy Crock- 
ett would have it — " A man who cannot hit a door 
with his hat at three times throwing." And with 
such a one " wine is a mocker." We do not say 
that a less degree of intoxication is not mockery ; 
but we maintain that this is a fair and true illus- 
tration of the Scripture meaning. 

To pervert, overstrain, and misapply the word 
" intoxicating," for the purpose of impeaching char- 
acter ; and then, to pervert Scripture language to 
make out a sentence of condemnation over the 
heads of the innocent, argues a heart which we 
have not in our own feelings to envy. 

To show that the author is not without some re- 
spectable company in the interpretations he has 
put upon this resolution, he would here introduce 
some of the names who were opposed to it in the 
Convention : — 

The Rev. Professor Potter, of Union College, 
^* Expressed his regret that he was unable to ac- 
quiesce in the sentiment or language of the reso- 
lution. The sentiment expressed amounted to this : 
that every man who made use of any liquor that 
could intoxicate, however seldom, however sparing, 
was in consequence brought under an influence 



PROTESTANT JESUITISM. 235 

which disqualified him to judge of all questions in 
which temperance was concerned. To publish to 
the world a sentiment like this, he could not but re- 
gard as an event most inauspicious to the future 
progress of the Temperance cause. It was indeed 
true that sacred writ declared wine to be * a mock- 
er,' and it also declared that 'new wine' (unfer- 
mented) Haketh away the heart.' If, then, the 
declarations of Scripture were to be considered as 
evidence that every one who takes any particle of 
intoxicating drink is brought under an unhallowed 
influence, which weakens and blinds his judgment, 
the same authority must lead us to conclude that 
every one who uses that species of unfermented 
wine, w^hich it has by some been proposed to intro- 
duce exclusively at the communion-table, is under 
a like disqualification to judge correctly in the mat- 
ter of temperance. He deprecated the introduction 
of such a sentiment. He did not believe that such 
persons were necessarily disqualified to form a cor- 
rect judgment as to the use of intoxicating liquor. 
The Convention was aware that he did not say this 
to shield his own practice. His friends all knew 
that he practised total abstinence in the strictest 
sense of that phrase ; but he could not and would 
not say that every man who used the smallest 
quantity of intoxicating liquor came so far under 
the dominion of an attachment to it as to disqualify 
him from forming a judgment as to the propriety of 
its use. It had not been unusual, with some friends 
of total abstinence, to impute all reluctance mani- 



236 PROTESTANT JESUITISM. 

fested by any one to pledge himself to that course, 
to the force of appetite and a secret love of strong 
drink. Indeed, it had been publicly assumed, that 
alcohol lay at the bottom of all such reluctance, and 
secretly operated t6 blind the mind and mislead the 
judgment. The proposed resolution would be 
generally understood as intended to avow this sen- 
timent. Now, in the first place, he did not believe 
it to be true, that the man who used the least quan- 
tity of wine or other fermented liquor was thereby 
rendered incapable of judging correctly of any 
argument in favour of total abstinence ; nor was it 
expedient to hold out to the friends of the cause 
the sentiment, that they ought to begin their efforts 
at reform by imputing bad influences and bad mo- 
tives to those whom they wished to persuade. Let 
it not be supposed that he was afraid to avow any 
sentiment he held. But it might be very inexpedi- 
ent to do that which a man was not afraid to do. It 
was a sign of the times, and a sign well worthy of 
notice, that the Convention had heard a fear of this 
measure expressed by Thomas P. Hunt, a gentle- 
man who certainly was not generally thought a 
coward on the subject of temperance. It was not 
on that ground that he and those who thought with 
him objected to this resolution. It was not because 
the resolution struck at the conscience or intellect 
of men, that he objected to its adoption. But be- 
cause, in the present aspect of the Temperance 
cause, it was not expedient, and was not right, to 
utter such a sentiment as that expressed by the 



PROTESTANT JESUITISM. 237 

resolution. It was a breach of Christian charity. 
They had no right to say to a Christian brother 
who was unwiUing entirely to relinquish wine, that 
he was under the power of a love of alcohol ; such 
a spirit was contrary to the Bible. It was unbe- 
coming and most unwise on approaching men, to 
commence by impeaching their motives. The 
association went out of its proper province in so 
doing. Temperance Societies undertook to pro- 
nounce on the morality of acts alone. They con- 
demned the act of drinking and the act of selling 
liquor, but they meddled not with the motives of 
their fellow-men. To judge of men's motives be- 
longed only to the Omniscient Being. Prof. P. said 
he«had been very sorry to hear remarks made on 
that floor which seemed to imply that a man could 
exhibit no moral courage, unless he adopted the 
principle and practice of total abstinence. We 
have moral courage, though but a small minority. 
We stand up fearlessly, and deny your moral right 
to hold any such language as you propose to utter." 

The Rev. Dr. Beecher said, " I do not object to 
the proposition contained in the resolution as being 
untrue^ but I would suggest a doubt whether all 
the points we tvish to carry would be as well 
achieved by its adoption as by passing it over," 
&c. 

Even the Rev, Mr. Hunt, the celebrated lecturer 
on Temperance, was brought to a pause : " To the 
abstract truth of the proposition contained in the 
resolutionj he was ready to assent ; but to the pro^ 



238 PROTESTANT JESUITISM. 

priety of declaring it in the way it had been pre- 
sented by the committee, he could not assent. 
There was no necessity for it, and he knew it 
would have a bad influence The Conven- 
tion ought so to express the truth as not to make it 
convey a lie. The Apostle Paul, when sitting at 
the table of his Lord, did use a small portion of 
wine, but did not thereby injure the powers of his 
judgment. It was not true that every man who 
made any the least use of an intoxicating beverage 
was thereby brought under its power." 

The Rev. Mr. Hodgson, of the Methodist Church, 
New- York, said, " He objected to the resolution as a 
mere truism, unless it was aimed at those who used 
wine in any quantity, however small, even at the 
communion-table ; and, if so, it was then very ob- 
jectionable." Mr. Hodgson himself did not use it 
anywhere except at the Sacramental Supper. 

The Rev. Mr. Cummings, of New-York : — " It 
is the language of Scripture, ' I, wisdom, dwell 
with prudence.' And Mr. Cummings was bold to 
affirm, that the Temperance reformation had now 
its enemies among those who had been its fast 
friends but for ultraism — for excess — for going be- 
yond the bounds of sound discretion. As for him- 
self, he went in practice the whole length of the 
most rigid abstinence. Like many others, he had 
begun with abjuring ardent spirits. He now re- 
nounced the whole, and many a heart and many a 
hand should they have wholly with them if they 
would but abstain from denunciation. When the 



PROTESTANT JESUITISM. 239 

resolution declared strong drink to be * a mocker,' 
it stated nothing more than what all present be- 
lieved ; but when it went to insinuate that all who 
made any use of wine or other fermented liquor, 
came so under its influence that they could not 
judge of the advantages and obligations of tem- 
perance — it advanced a proposition to which many 
could not assent, and one which, as he believed, 
would, if adopted, make enemies of those who 
were now friends. 

" I am against the resolution ; and I desire that 
it shall be known that I am against it. Gentle- 
men may call for the question, but I shall call for 
the yeas and nays. I cannot, with a Bible in my 
hand, which tells me that my Saviour took wine, 
come to the conclusion that the man who makes 
use of what God allows is thereby disqualified to 
come to a right decision on a plain question of 
morals. We have now arrived at a critical point ; 
and though gentlemen may scoff and sneer, and 
may affect to disregard the influence and age of a 
certain class in the community, let me tell them 
that is a class not to be scorned ; that their weight 
in this land ^'s not light ; that we are bound not to 
lay a stumbling-block before our brother, and are 
commanded not to let our good be evil spoken of; — 
yet, pass this resolution, and it will be. I stake 
my reputation, that men who occupy a high station 
in society, men whose names tell on the ear of the 
American public, will hold up this resolution in 
your face, and ask whether you wish them to join 



S40 PROTESTANT JESUITISM. 

a society which has undertaken to raise a standard 
of morals that shall put to the blush the practice 
of the Redeemer himself? In such an attempt I 
will have neither part nor lot " 

Rev. Dr. McMasters : — " The true question is, 
whether a resolution shall go out from this body 
reprobating the character of all those who make 
use of wine temperately ? There is avowed on 
both sides a disapprobation of the use of all intoxi- 
cating liquor as a common beverage. You may 
pass this resolution ; you may attempt to fix ^ 
brand on all who make any use whatever of winfe, 
or cider, or beer. But what will be the effect^ 
especially on the great body of Christians through- 
out this land ? It will drive from your ranlis a body 
of men who are in practice as temperate as any 
of those who would vote for this resolution. You 
tell me that a resolution taking in the question of 
entire abstinence is noiv necessary ; and that it will 
everywhere prevail at a day not far distant. It 
may be so ; but that day has not yet come, except 
so far as recommendation and example are con- 
cerned. I say, let us be content with laying down 
sound principles as a foundation, and let the details 
be brought out by practice. In this manner we 
shall carry forward our Temperance reform in a 
solid and rational manner. But not by voting ex- 
treme resolutions, and excluding from our ranks 
numbers of those who properly belong to us. You 
may send out your resolution, and put your ban 
upon every man who ventures to take a glass of 



PROTESTANT JESUITISM. 241 

wine, and thereby put all such men from under 
your influence ; but remember, that he who at- 
tempts to be a reformer must, in order to succeed, 
have intercourse with the people, and thus get a 
hold upon their minds. But a resolution like this 
divides you from the community ; and not only so, 
it produces division in your ranks, and occasions 
a division in action among those who ought to be 
as one. And, rely upon it, by thus pressing to ex- 
tremes, more time will be consumed by the true 
friends of Temperance, in opposing each other, 
than in carrying forw^ard the general cause. 

" Permit me to make another remark. You will 
find that the great body of good men in every 
country, the great majority of the Church of God, 
whatever curious interpretations may be given of 
certain parts of Scripture, will read their Bibles 
for themselves, and exercise their own understand- 
ing upon its meaning. Now, the Spirit of God has 
said, that * wine is a mocker,' and there is no doubt 
whatever that it is so when unduly used. Yet 
you will find that there are thousands and tens of 
thousands w^ho never can be brought to put the ban 
of reprobation upon that high-priest who met Abra- 
ham with bread and with wine also. They will 
believe that the 104th Psalm was dictated by the 
Divine spirit, and there they will read that we are 
called upon to bless God for Svine, which maketh 
glad the heart of man,' and you will never find 
that the great body of Christian men are prepared 
to say that the man after God's own heart,, when 

X 



242 PROTESTANT JESUITISM. 

speaking under the inspiration of God's spirit, ren- 
dered thanks to God for what was in itself evil, 
and could not even be touched without sin. The 
spirit of God speaks of wine which ' makes glad 
the heart.' It does not say * which intoxicates 
men.' It has been said, indeed, that all exhilara- 
tion is intoxication, but to this I can never agree : 
for a man cannot drink tea, or coffee, or even eat 
bread, when greatly exhausted, without being ex- 
hilarated by it. Reference has been iriade to the 
language of Solomon : ' It is not good, O Lemuel, 
it is not good for kings \o drink wine, nor for 
princes strong drink.' But what is added : ' Give 
strong drink to him that is ready to perish, and 
wine to such as are heavy of heart.' But why ? 
For what purpose — if all exhilaration is drunken- 
ness, and wine is poison ? If it be such an evil, 
w^hy did our Saviour work a miracle to make use 
of it? However this reference may be hissed 
down, it remains true that the Son of Man came 
eating and drinking; and that he drank wine is 
probable, from the fact that his practice was made 
a reproach, insomuch that he was called a ' wine- 
bibber.' According to the arguments that have 
been adduced on this floor, on which side would 
some of these gentlemen have been foiand in the 
Saviour's day ? With those who said, ' he hath done 
all things well,' or -with those who reviled him as a 
Vwine-bibber, and a friend of publicans and sin- 
ners ?' I do say that the arguments that have here 
been used by some of those who have spoken, go 



PROTESTANT JESUITISM. 243 

directly to impeach the moral character of the Re- 
deemer of the world. I vote against this resolu- 
tion. Nor do I take this ground because I either 
use wine or love it as a common beverage, for I 
do neither ; but because the doctrine maintained 
is against the spirit of the Bible, and involves an 
impeachment of the character of the Redeemer of 
men." 

Mr. Slade, of Vermont: — "If the Convention 
meant that a man was rendered incapable of form- 
ing a correct judgment, as soon as he became ac- 
tually intoxicated, then let them say so plainly. 
But that was not the meaning of the committee ; 
they meant to say, as he understood them, that all 
men who drink any intoxicating liquor, in however 
" small quantity, were thereby rendered incapable 
of a sound exercise of their judgment on questions 
in which such use was involved. If they ever sip- 
ped half a glass of wine, they committed them- 
selves, and, on the ground of that committal, were 
disabled from passing judgment. Now, did the 
Convention mean to affirm both these propositions ? ~ 
or did they affirm one only ? If they meant both, 
then it was worse and worse. 

" The great force of my objection to the resolu- 
tion is this : the impeachment it contains is made 
to stand out in too bold relief. I am willing to say 
that the use of ardent spirits impairs the judgment 
of men — that is one thing. But to pass a resolu- 
tion, the burden of which is to denounce all who 
make any use of wine, as incapable of judging 



244 PROTESTANT JESUITISM. 

fairly on the subject of the Temperance reforma- 
tion, is quite another thing. I fear the prominence 
that is given to this denunciation." 

And yet this resolution was passed, under such 
sUght alterations as appear in the second form, 
which we have before given. The amendments, 
reluctantly forced upon the authors of it, neither 
touch nor modify the principle. Substitutes were 
offered by the Rev. Professor Potter and others ; 
but they were rejected. We have not been able 
to see that the explanations and reasonings of the 
advocates of this measure relieve the picture we 
have given of it a whit. 

" It has been asked," said one of its advocates, 
" if we mean to say that a man who drinks wine 
once a year is incapacitated through the rest of 
that year to judge on the subject of Temperance ? 
I answer, yes : we do mean that. We mean to 
say, that his judgment is injured, not only when he 
is drunk, but when he is not drunk."= — " Not only 
when he is drunk, ^'^ Here, we humbly think, is 
the nakedness of the resolution. It makes no dis- 
tinction of time or degree. A man is a drunkard 
who drinks half a glass, or a teaspoonful of wine, 
or any less quantity, once a year ! Of course, every 
communicant of the Lord's table is a drunkard ! 
And every time he approaches that table he com- 
mits the crime of drunkenness ! The apostles do 
not escape ! Christ himself stands convicted ! ! 
*' Even admitting it to be true," said another gen- 
tleman, "that the Lord did establish the use of 



PROTESTANT JESUITISM. 245 

alcoholic wine at his table, our Saviour did many- 
things which we ought not to do !" Ah ? And then 
they mean to annul this ordinance ? Doubtless. It 
was repeatedly said by the advocates of this reso- 
lution during the debate, ^^ We are prepared for 
that question !" 

We will now proceed to a notice of the other 
resolution proposed to be considered : — 

" Resolved, that as the [prevailing] use of intoxi- 
cating liquor as a beverage tends not only to pro- 
duce and aggravate diseases," &c.* 

This is a resolution of the same general charac- 
ter with the one we have just noticed ; but in many 
respects more extraordinary. It has a swelling, 
ponderous, magniloquent, immeasurable middle, 
tapering off, in appearance, to nothing at each end. 
Neither is it simply a bladder, or bag of wind ; but 
it is stuffed and crammed with all manner of evil, 
which this poor mortal state and earth are heirs to. 
Nothing that is bad in this world or the next — bad 
physical and bad moral — that man has ever done, 
experienced, known, or heard of, which is not 
gathered and packed in this resolution: Class 1. 
All manner of disease, hereditary and others, de- 
teriorating the human race. 2. Insanity in its vari- 
ous forms. 3. Waste of property, and destruction 
of social and domestic happiness. 4. Destruction 
of the moral sense. 5. Mind, affections, and all 



* See page 225. 



246 PROTESTANT JESUITISM. 

the powers of mail debased. 6. Pauperism and 
crime. 7. Destruction of civil liberty. 8. Irreli- 
gion, ignorance, intellectual and moral debasement, 
and loss of temporal and eternal happiness. 9. 
Life shortened and souls ruined. 

Though this classification of evils might have 
been better done, it must be admitted they exist. 
But whence came they? — is the question. By 
alcohol, certainly. And how are we to be rid of 
them ? By letting alcohol alone. Alcohol is the 
kill-all, and abstinence is the cure-all. There is 
no evil which did not come by it, and none which 
may not be removed by abstaining from it. Quack- 
ery ? O no. It is philosophy — science — fact. 

But what a modest preface to such a chapter ! 
What an unsuitable warning to the opening of this 
budget of evil- — of this Pandora's box ! " Resolved, 
that as the [prevailing] use of intoxicating liquor 
tends," &c. The word " prevailing" was not in the 
original draught, but was forced in by the imperti- 
nent interference of some members of the Conven- 
tion, to encumber and vitiate this document. It 
has no meaning in the place, and was not intended 
to be there. The object of the framers was to say, 
simply and without qualification — The use of in- 
toxicating liquor, that is, of wine, or of any of the 
milder alcoholic beverages, in whatever degree, and 
in any case, " tends" to produce all these evils, and 
is responsible for them. It was not any particular, 
or any " prevailing" use, but any use whatever and 
by whomsoever, that was designed to be indicated 



PROTESTANT JESUITISM. 247 

here. Of course, the use of wine by Christ in the 
institution of the Sacramental Supper had in it the 
germe of these results — " tended" this way ; and 
that is most formidable of all, because, with such 
high authority to sustain it, it is most difficult to 
be cured. So also the use of wine in this ordi- 
nance by the first Christians, who were accus- 
tomed to observe it every time they met together, 
every day w^hen they happened to be assembled 
so often, must have been most prolific of this mis- 
chief. And although, so far as we have observed, 
it does not appear to have been thought of, we may 
yet expect the argument in proof from the actual 
developments of Scripture history : " One is hun- 
gry, and another is drunkerU'' — at. the Lord's table, 
as charged upon the Corinthian Christians by Paul. 
Such lecturers may, however, be stumbled a little at 
the next sentence, which exclaims in expostulation : 
" What ? Have ye not houses to eat and to drink 
in ?" ^Tiich would seem to imply, that, although 
it might be proper to drink wine more freely at 
home, it was very improper to make such a free 
use of it in their public and religious assemblies, 
where it was authorized and appointed merely as 
a sacramental symbol. These abuses would seem 
to prove, at least, that intoxicating wines were ap- 
propriated to the uses of that ordinance in the apos- 
tolic days. 

Doubtless, the design of the framers of this reso- 
lution was to establish a connexion, by the subtle- 
ties of their own mode of argument, between the 



248 PROTESTANT JESUITISM. 

most temperate use of wine and the stupendous 
evils, the specification of which they have seen fit 
to imboay in the document, and to make such a 
use of wine responsible for these results. They 
do not say, the excesses of mankind in " the use of 
intoxicating liquor" have produced these effects ; 
but " the use," &c. But this statement would have 
been the exact truth, except, perhaps, they should 
have allowed, that all the evil in the w^orld is not 
owing to this cause ; and consequently, it w^ould 
appear, that even in this form the statement w^ould 
have been an extravagant one. 

But, as in the former resolution, they were re- 
solved to convict those who use wine, &c., in any 
degree, of an utter incapacity to sit as fellow-jurors 
with themselves on " the propriety of such use," 
and seal them up for ever as outlaws — as doomed 
culprits, who have no common rights in society — so, 
in the present instance, they have deemed it war- 
rantable to advance one step farther — to make a 
stride toto ccdo — and fasten upon this crime, which 
thus disqualified the judgment, the responsibility 
of all the several and known evils of the human 
state. And how ? It " tends," &c. 

But is the temperate use of wine, &c., or even the 
"prevaiHng" use, among the respectable portions 
of the community, known to produce these results, 
or any one of them ? If not, then is it a libel — 
a gross slander. Does it " tend" to produce them ? 
So does the earth " tend" to produce grapes ; and 
grapes in the press " tend" to produce wine, if the 



PROTESTANT JESUITISM. 249 

juice be bottled; and wine drunk "tends" to 
" make glad the heart of man." The creative 
energies of God "tended" to produce this mag- 
nificent and glorious creation ; and the moral 
economy set up in it " tended," in company with 
other results, to the introduction of moral evil, &c. 
So, at least, say the theologians ; and so, in fact, 
it has come to pass. Is the Creator, therefore, 
responsible for the existence of moral evil ? The 
passions of man in his fallen state " tend"* to pro- 
duce vice ; and shall not these elements of his 
moral being be exercised — employed ? Is there 
no ground on which his virtue is to be proved ? 
The temptations of society " tend" to crime ; and 
shall the social state be dissolved ? The appetite 
for food " tends" to excess — to gluttony ; and shall 
not a man eat ? Differences of opinion " tend" to 
disputes ; disputes to passion ; passion to war ; and 
war desolates the earth. Shall the right of opin- 
ion, therefore, be surrendered ? Man " tends" to 
reproduce his species ; and the race " tend" to 
behave badly. Is it wrong to " multiply and re- 
plenish the earth ?" 

Since these gentlemen are fond of subtleties, 
they must excuse us for keeping them company. 
This doctrine of " tendencies," when it comes to 
be analyzed and followed up, seems to lead us 
into dubious regions. Man must live, unless, per- 
adventure, " tending" to evil, it shall be thought 
best to cut off the race at once. He must act, un- 
less, for the same reason, some Almighty power 



250 PROTESTANT JESUITISM 

shall paralyze these "tendencies." He must eat 
and drink ; and there are " tendencies" in all this 
to get harm and do harm. There must be a basis, 
a field, and a proof of virtue ; but this cannot be 
without " tendencies" to vice. 

It is important, indeed, with such natures as 
ours, and in this world of temptation, that we 
should be regulated by wholesome laws and prop- 
er authority; and so in any case. And we know 
of no better law than the Bible ; and of no higher 
authority than its author. And it happens that 
one of the two appointed symbols of the great 
atoning sacrifice for the sins of men is wine — 
even wine. And the command is : — " All ye drink 
of it." — "For as often as ye eat this bread, and 
drink this cup, ye do show the Lord's death till he 
come." This is, indeed, a grave and solemn ref- 
erence ; nevertheless, it is to the point. And he 
who shall dare to say that it " tends" to the results 
specified and enumerated in the resolution now 
under consideration, as being responsible for them, 
does indeed decide the question, and the very 
question at issue in this discussion, so far as his 
right and authority can go ; but his temerity can 
only be measured by his fanaticism ! May his 
sin be forgiven. 

Suppose we turn the tables, and say : — Gentle- 
men, this course of yours " tends^'' to diminish your 
influence. The public will see through it. It 
" tends" to bring the Temperance reformation into 
contempt, and to disappoint all its aims ; it " tends*' 



PROTESTANT JESUITISM. 251 

to destroy public confidence in all reforming insti- 
tutions and efforts. It " tends" to divide you from 
the community, and to set the latter against you. 
The " tendency" of such transactions is to make 
the very name of the Temperance Society loath- 
some ; to provoke those who drink wine to drink 
more ; within the circle of your influence to in- 
crease the number of secret drinkers, and in that 
way to multiply the number of drunkards in the 
land; to throw back the cause, till this disgust 
shall pass off; and to cast insurmoimtable obsta- 
cles in the way of its revival. In a word : — This 
extravagance, this unfairness, these subtleties of 
argument and sophistries of reasoning — this forced 
attempt to establish the connexion of cause and 
effect between practices of the most respectable 
portions of the community, of its best and most in- 
fluential members, of the great majority of Chris- 
tians, of the apostles, of Christ himself, and the 
worst evils and crimes to be found in the world; 
— ^yes, rely upon it, gentlemen, the "tendency" 
of these measures is to fasten upon you all the 
responsibility which you charge upon more inno- 
cent persons. Ye who have undertaken to deter- 
mine the philosophy of " tendencies," will do well 
to look to the " tendency" of your own doings. " I 
stake my reputation upon it," said Mr. Cummings, 
in application to the other resolution, and it is no 
less applicable to this, "that men who occupy 
high stations in society, men whose names tell on 
the ear of the American public, will hold up this 



252 PROTESTANT JESUITISM. 

resolution in your face, and ask whether you wish 
them to join such a society ?" And such, we think, 
must be the general feeling. Thus intemperance 
must inevitably be increased; the bands that had 
been drawn with such force will be snapped asun- 
der ; and men will revel in their cups till a more 
reasonable and more salutary control can be brought 
over them. To shock the common sense of the 
community by measures of this kind is doing in- 
finite mischief, and involves a responsibility for 
which the authors ought to be concerned. Do 
they think that men will not feel obliged to respect 
themselves ? — and the more so, the more they are 
crowded with false and slanderous charges ? — and 
that they will not hold the aggressors in profound 
and utter contempt ? 

The leading advocates of this resolution before 
the Convention rested their argument principally 
upon the assumption that alcohol is a poison. 
The definitions of poison are so various in different 
hands, that we have not thought it worth while, 
while engaged in the treatment of this subject in a 
former part of this volume, to deny, that alcohol is 
one of the class ; but we have there stated, what 
cannot be gainsaid, that poisons are all about us 
and in us ; that we are constantly in contact with 
them ; that they cannot be avoided ; that they may 
be, and are, useful — indispensable to life and health. 
Two of the ingredients of atmospheric air, carbonic 
acid gas and nitrogen, are deadly poisons ; and yet 



PROTESTANT JESUITISM. 253 

we could not live without them, as diffused in their 
latent and combined state. Some of the more pal- 
pable poisons, arsenic, &c., are prescribed as medi- 
cines. Dr, Mussey states, that some farmers in 
Germany are in the habit of using arsenic, to the 
amount of two grains a day ; and they aver they 
cannot dispense with it. Probably it is injurious, 
like the habitual use of opium. The cry of poison 
in this case is manifestly argumentum ad captan^ 
dum vulgus. Nothing is more innocent than poi- 
son, if rightly used ; it is, in fact, one of the most 
important and useful agents, not only in chymistry, 
but in application to animal being. 

That uneducated and ignorant men should cry — 
" poison" — is quite excusable ; but that Dr. Mussey 
should join in it, and rest his argument against alco- 
hol principally, if not solely, on that ground — is not 
in his favour, as a scientific man, to say the least. 
We have absolutely been amazed at the structure, 
drift, and substance of his argument before the 
Convention. It was "poison! poison! poison!" — 
and little else. Dr. Beaumont's observations on the 
action of a stomach, that lay open to the eye, in a 
living subject, might or might not be pertinent. 
That would depend on two contingencies ; first, 
whether the exposure of the internal surface, in 
such a case, to common air, would affect the ex- 
periment ; and next, on the amount of alcohol taken 
into the system. That a quart of gin, taken at a 
draught, should show itself in the secretions and 
circulating fluids, and be injurious, is surely no 
Y 



'254 PROTESTANT JESUITISM. 

more to be disputed, than that a man — who ate the 
supper of four others, and a nine pound ham at the 
end of it ; or another, who disposed of eight rab- 
bits at a dinner ; or the one who devoured a whole 
sheep at a meal ; or the fourth, who is said to have 
eaten a hog at one sitting, as narrated by Dr. Mus- 
sey in his popular lectures — should be the worse for 
it. We do not mean to intimate that Dr. Mussey 
fully confides in these statements, as veritable his- 
tory ; but only that he has seen fit to introduce 
such stories in his lectures, as reputed instances of 
excess in eating. Admitting the facts, nobody will 
contest the doctor's conclusions. But what are ex^ 
cesses and their results to the point ? 

Dr. Mussey says, a certain quantity of the right 
kind of oil will assist the operations of a watch ; 
but add to it the oil of vitriol, and the metals will 
be corroded. Ergo : Alcohol is injurious to the 
animal economy ! Or, if toe may state a case : 
Lying is an immorality ; therefore, drunkenness 
ought to be avoided. This last statement none 
will dispute, Tiowever we may not be able to see 
how it folloius as a conclusion. 

Is Dr. Mussey a practitioner in medicine and 
surgery, a public lecturer in one or both, an ob- 
server of the functions of animal life, and of the 
repelling, self-defending, and self-restoring power 
of animal vitality against the assaults of hostile 
agencies ; and yet will he say, that the corroding 
power of the oil of vitriol on certain inert substan- 
ces is a fair illustration of the efiects of alcohol, oi 



PROTESTANT JEStJITISM. 255 

any other poison, on the animal economy ? Verily, 
we did not think so. And yet the doctor says : 
" The individual who dies of delirium tremens is 
not killed by the last dose of liquor, but by the 
habit of taking liquor. [True. But mark the fol- 
lowing :] Each draught that he ever swallowed 
did something towards producing the catastrophe* 
Every drop he ever tasted had its share towards 
the issue ; and though we may not be able exactly 
to measure or to show the effect of each, yet the 
reasoning is not the less conclusive on that account. 

If much poison does much harm, a little 

poison does a little harm." If the doctor means to 
say, that the catastrophe stated is the result of the 
combined influence of all the historical stages of 
the habit of using alcohol, on the moral and physi- 
cal constitution of the subject, we concur with him; 
at least, we will not contest the point. But, admit- 
ting for the present, what the doctor claims, that 
the least possible quantity of alcohol is hostile to 
animal nature, he has made no allowance, as a 
physiologist, for the repelling, self-defending, and 
self-restoring tendencies of animal vitality against 
the first invasions of a foe ; but he reasons as if the 
human frame were the watch, and alcohol the oil 
of vitriol ; and as if the first touch of alcohol on 
the animal economy will fasten its imprint as in- 
delibly as the chymical effect of the vitriol on the 
metal ; which, it must be seen, is a fallacy. The 
doctor knows very well that the animal constitu- 
tion of a drunkard has in it a self-restoring power, 



256 PROTESTANT JESUITISM. 

if he will only abstain from alcohol altogether; 
whereas the effects of the vitriol on the watch must 
remain, so far as they have progressed. Much 
more will a man, otherwise healthy, recover from 
the effects of excess in the use of alcohol, if his 
reformation is early ; and much more still, admit- 
ting alcohol is injurious in all and any degrees, if 
he breaks off before any serious and very apparent 
invasions have been made on his constitution. The 
man who dies of delirium tremens may possibly 
have reformed a plural number of times in the ear- 
lier and less intemperate stages of his drinking his- 
tory, and as many times he may have had his con- 
stitution restored to perfect soundness, so far as the 
effects of this supposed poison are concerned. It 
is not true, therefore, as a matter of course, in 
the sense in which we suppose the doctor means 
to be understood, that " each draught he ever swal- 
lowed, and each drop he ever tasted, had something 
to do in producing the catastrophe ;" and that, " if 
much poison does much harm, a little poison does 
a little harm." 

Either this argument is a philosophical one, or 
it is not. The doctor professes to build on philoso- 
phy.. Why then should we speak as if we were 
aiming solely ad captandum vulgus 1 Why not 
put the case on its own proper ground — where 
common sense, and common observation, must put 
it — first, and middle, and last— viz., that the evil 
of using alcoholic drinks consists in the danger of 
acquiring an ungovernable appetite for them ; and 



PROTESTANT JESUITISM, 257 

of being ultimately doomed to the consequences 
which are known to result from the unrestrained in- 
dulgence of this propensity ? And facts will show 
that there is argument enough in this to answer 
all the purposes, and to awaken all the zeal, and 
all the union of effort among the well-wishers of 
men, that may be required in the cause of a public 
reformation. It will be as easy to carry the point 
of total abstinence from all intoxicating beverages 
on this ground as on any other, if it can be shown 
to be necessary for public good ; and more so, be- 
cause it is the only true ground. 

Dr. Reese said, in the progress of the debate on 
this resolution : — " There is no species of ultraism 
more to be deplored, or more treacherous and fal- 
lacious, than that which maintains that the taking 
of any quantity of alcohol, however diluted or com- 
pounded, is malum in se — is necessarily and in all 
circumstances a moral offence; especially when 
this doctrine is looked at in connexion with moral 
science. It is greatly to be deprecated, that Tem- 
perance societies should attempt to exercise pre- 
rogatives which do not belong to them. I con- 
ceive that this Convention is wholly unauthorized 
to give any decision on such questions. They are 
questions in moral science, and do not pertain to 
us. We are not here to pass resolutions of denun- 
ciation, and send them forth as so many popish 
bulls, or ecclesiastical anathemas, denouncing our 
fellow-men — men as upright and as conscientious 
Y2 



258 PROTESTANT JESUITISM. 

as ourselves It has here been distinctly 

avowed, that the taking of one drop of alcohol in 
any form is not only taking so much poison, but is 
in all eases a sin. And then we were entertained 
with a sapient comment on the conduct of our Sav- 
iour ; and it was asked, with airs of triumph, wheth- 
er it could be possible that Jesus Christ ever con- 
secrated such a substance as alcohol to be the 
memorial of his death? And the allusion was 
carried fully out, and a blaw openly struck at the 

use of wine in the Lord's Supper Should 

this Convention suffer the resolutions that have 
already been passed to go out to the world, and 
take no steps to avoid their being misunderstood 

[or rather, rightly understood] then, sir, the 

axe is laid at the root of the Temperance cause, 
and the Church of God and the ministers of his 
Gospel, throughout the length and breadth of this 
land, will be constrained, by their duty to God and 
their regard for his laws, to abandon you, and to 
raise their voice against what iKey believe to be a 
pernicious heresy, reflecting on Jesus Christ, and 
tending to subvert his ordinances " 

The Rev, Professor Potter delivered- the follow^ 
ing sentiments on this resolution : — '' I Vv^sh in a 
few words to call the attention of this Convention 
to the extent to which they are about to commit 
themselves. So far as the expediency of the use 
of alcohol is involved, there is no difference of 
ppinion : but, so far as the abstract question, wheth-^ 
^ the use at all of any thing which contains it. 



PROTESTANT JESUITISM. 25ft 

at any period of the world, and under any circum- 
stances, may be right, there is a great and radical 
difference. This resolution commits us to a dec- 
laration, that all use of any thing which contains 
alcohol is in itself wrong. That is the substance 
of the resolution, according to the explanation which 
has been given by the distinguished gentleman 
from Dartmouth College (Professor Mussey). As 
alcohol is a poison, it must therefore injure the hu- 
man system in every form of chymical combina- 
tion, however small the quantity may be, and how 
seldom soever it may be received. Now, if a man 
holds all use of wine in our own houses to be 
morally wrong, because wine is a poison, then he 
holds that any use of wine at the table of the Lord 
must be morally wrong, because it is as poisonous 
there as anywhere else. And the man who takes 
one drop of wine from God's table, goes so far 
towards poisoning himself ; that is, he violates the 
law of God in the very act by which he obeys the 
last injunction of his Saviour. He cannot keep 
Christ's dying command without violating a pri- 
mary law of his being; and so the very article 
which Jesus Christ selected and consecrated as 
the perpetual symbol in his church of the bles- 
sings of salvation, was an article which contained 
POISON ! The Son of God selected, as the symbol 
of his own shed blood, and gave to be received 
and drunk by his disciples— poz^o/z / I think that 
resolution contains this doctrine. It is a doctrine 
I do not beUeve, I never can believe that of 



260 PROTESTANT JESUITISM. 

which Jesus Christ said, * Drink ye all of it,' has 
the least tendency to perpetuate evil. I do not 
believe that the use of it, as it is often used, and 
has long been used by many, has in itself a ten- 
dency to produce and perpetuate evil. But I do 
believe, that in our country and in this age, the 
use of all stimulants has become so excessive, that, 
to break up the use of them, it becomes all friends 
of hiunanity to agree in the practice of total absti- 
nence. The argument on the other side involves 
a great and radical fallacy. I say this with ex- 
treme deference for the highly respectable gentle- 
men who have advanced it, but still I must speak 
what I believe. It does not follow that because a 
substance in its undiluted state is poison, that 
therefore in a state much diluted it is still a poison. 
On that principle the atmosphere of this room must 
be a deadly poison, for we all know that, by the 
breathing of so many persons, some portion of 
poison has been mixed with the air we are all 
breathing. By the same process of reasoning, I 
could demonstrate that it is wrong for ten men ever 
to assemble in one apartment, and it must be 
wrong in the extreme for five hundred men ever 
to assemble in a Temperance Convention. Is 
there not carbonic acid gas present in this apart- 
ment ? Does not every respiration from the lungs 
of every individual present pour out more or less 
of that gas ? And is not this a fundamental law of 
nature ? And are we not, then, according to the 
reasoning, by coming together in this place, viola- 



PROTESTANT JESUITISM. 261 

ting a primary law of our being? Yet will any 
man of common sense attempt to argue, that hu- 
man beings should never assemble together ? 
Would you place heralds at the doors of this 
house, publishing a caveat to all who pass by, 
warning them not to enter this assembly, because 
the very first thing they will encounter is a gas- 
eous poison ? Reasoning which brings us to such 
a conclusion cannot be sound. I admit that it is 
not necessary, nor expedient, to use any intoxica- 
ting liquor as a beverage ; and I will go further, 
and admit that, under existing circumstances y it is 
not right so to use it. But I wish to show that 
the moral evil grows out of the abuse ^ not out of 
the use of it ; inasmuch as its use has been sanc- 
tioned by the sacred and ever-to-be-revered exam- 
ple of our Divine Redeemer. 

'^My object in speaking at all was to call the at- 
tention of the Convention to the true import of a 
resolution they seemed about to pass. I thought 
it intended to convey more than had yet reached 
the house. This must be evident to any who will 
examine it with calmness. It proposes that this 
Convention shall assert certain abstract positions 
in relation to morals — that we shall denounce the 
use of all alcoholic beverages under any possible 
circumstances. After a long preamble, it declares 
that the use of alcohol, under any circumstances, 
is, in the opinion of this convention, " not right ;" 
by which it means, as I suppose, that all such use 
is wrong. The Convention therefore are to issue 



262 PROTESTANT JESUITISM. 

it to the world as their decision, that all use of al- 
coholic liquor, under any circumstances, is wrong. 
If the proposition had been confined to our own 
country and our own time, I might have been more 
ready to agree to it ; but its aspect is both reflex 
and prospective. And it does impliedly reflect on 
the conduct of Christ in consecrating this fell poi- 
son as the chosen symbol of his own dying love. 
The Convention, I am sure, will not believe that 
I wish to advocate the use of any intoxicating 
hquors, or that I am opposed to the principle of 
Total Abstinence. On the contrary, I am anxious 
for the adoption of that principle, but I oppose this 
resolution because, when the arguments used in 
support of any cause are in themselves fallacious, 
they only react on the cause they were intended to 
promote. By a well-known principle of associa- 
tion, men will always link these weak arguments 
with the cause itself; and if they are baseless, and 
will not bear examination, the weakness of the ar- 
gument is particularly transferred to the cause. I 
do maintain that the argument contained by impli- 
cation in the resolution, and more distinctly set 
forth by Dr. Mussey, does reflect on the conduct 
of our Saviour. My friend from Schenectady did 
indeed appeal with great confidence, especially to 
the divines around him, to say whether it could be 
possible that the Son of God had consecrated so 
fell a compound as the emblem of his own atone- 
ment ? Now I say that there is a fallacy in this 
whole argument. What does the argument amount 



PROTESTANT JESUITISM. 263 

to ? It is this : alcohol is a poison. All intoxicating 
liquors contain alcohol, therefore all intoxicating 
liquors are poisonous. And, to carry it out, it has 
been common to employ alcohol as a common 
designation for all intoxicating liquors. Now there 
is no dispute at all whether alcohol is a poison — 
there is no dispute as to its character, whether in ^ 
a small or large quantity. My argument was not 
directed to that point. I do not dispute that a sin- 
gle drop is as much poison as a large quantity is ; 
but, I ask, if that single drop be mingled with a 
hogshead of water, is the whole mixture a poison ? 
I repeat the question. When one drop of alcohol 
is infused into a hogshead of water, is the entire 
mixture poison ? It contains poison, I admit, just 
on the same principle as the atmosphere of this 
room contains poison ; but so does the atmosphere 
of all nature. If you take a cubic foot of air from 
the top of the loftiest momitain, it will contain more 
or less of that which is noxious. But, I ask, is it 
therefore poisonous air, unfit to breathe ? Does a 
man who breathes it sin against the principles of 
his being ? The argument against wme is the ar- 
gument against the atmosphere. Let us put them 
both in the form of a syllogism : 

" Alcohol is a poison : 

" Wine contains alcohol : 

" Therefore wine is a poison. 

" Carbonic acid gas is a poison : 

" The atmosphere contains carbonic acid gas : 

" Therefore the atmosphere is a poison. 



264 PROTESTANT JESUITISM. 

" Gentlemen have mistaken the gist of the argu- 
ment. They forget the grand fundamental differ- 
ence between the qualities of a compound and the 
qualities of the elements of which it is composed. 
And they assert that the compound must have all 
the qualities which belong to its elements, which 
is by no means true. Indulge me in one more 
illustration. I will take nitrogen. I will put an 
animal under a receiver, and cause him to breathe 
pure nitrogen. What is the effect ? He expires in 
convulsions. Nitrogen, then, is a poison ; but nitro- 
gen is one of the component ingredients of the atmo- 
sphere, and, w^hen duly mixed wdth a proportion of 
oxygen, it is the very element of life. That which, 
when alone, is a principle of death, when com- 
pounded, is the vital element. You see, then, that 
the character of a substance may be entirely changed 
by its relation to some other ingredient. Alone it 
may be a poison, yet in combination it may be the 
very support of existence. Now I adduce this 
argument, not with a view to recommend the use 
of intoxicating liquor in our country — ^far from it ; 
but as an argument to show that, by adopting such 
a proposition, you will place a stumbling-block be- 
fore reflecting minds, and many will attach to the 
cause you advocate the false argument by which 
you seek to sustain it. And why should we resort 
to weak arguments when there are irrefutable argu- 
ments on which we may rely — arguments which 
address themselves to a sound understanding, which 
present their appeal to the conscience and the heart, 



PROTESTANT JESUITISM* 265 

and which will carry us triumphantly to the goal 
we seek ? If the resolution placed the claims of 
total abstinence on grounds which commend them- 
selves to the conamon sense of the world, I would 
go for it. 

" There are one or two other popular fallacies on 
this subject, but I pass them for the present. One 
word to the gentleman who in his kindness appre- 
hended that there might perhaps be some drunkard 
present who was wavering in his decision, and 
whom I might determine to the side of inebriety. 
The suggestion, I admit, is most painful, and it has 
often kept me silent when I wished to raise my 
voice against what I was convinced was wrong. 
But no success can be permanent except that 
which is founded on truth. I know indeed that a 
measure is to be judged by its fruits ; but not 
merely by its immediate fruits. I am aware that 
this * go-ahead' system, no matter how fast or 
how far, has, in some cases, had good fruits, but 
we know not how much there has been that is 
bad. There is a fruit which is fair to the eye and 
ashes on the lips. We need time and experience 
to arrive at a just conclusion, and I doubt not that 
some of those now around me, and who are warm 
advocates of the * go-ahead' principle, may, on a 
riper experience, discover in the long run that 
they have done not a little harm. 

" Now what are we who hold this opinion to 
do ? We see measures warmly pressed which 
we believe calculated to injure, if not arrest, the 

Z 



266 I*ROTESTANT JEStJiTlSM. 

progress of the Temperance reform. Must we 
for ever shut our hps, lest some unhappy drunkard 
may misconstrue what we say 1 Oh, sh', let us 
cling to the truth. Let us pursue an honest, 
straight-forward policy. Be assured of it, we never 
shall triumph on any other ground. But, if other- 
wise, if indeed a hurricane is destined to sweep 
over the land, and if measures which have nothing 
to recommend them but that they ' go ahead' — 
measures which go ahead of the Bible and of 
truth — are to become the order of the day, though 
I may be compelled to retire from all fellowship 
with such enterprises, I shall at least enjoy this 
consolation, that, as long as I live, I shall press the 
principles and practice of total abstinence on the 
hearts of the young men who may be committed 
to my charge. The very last duty I performed 
before I came here was to call around me a yoimg 
band just about to enter upon the world, and con- 
jure them to abandon the intoxicating cup. And 
as long as my station shall secure to me any influ- 
ence over the minds of such young men, my voice 
shall be raised in behalf of the Temperance cause. 
Think not that I oppose this resolution because I 
am a laggard in that cause, or tremble at the 
thought of carrying out my principles into prac- 
tice. No, sir, I act under no such impulses. I 
oppose it because my heart trembles for the ark 
of my God. I oppose it because I see couched 
under that resolution an incipient attack on one of 
the institutions of the Christian Church. I know 



PROTESTANT JESUITISM. 267 

it does not openly appear, but its seeds are there. 
Before I can consistently put my hand to such a 
resolution, I must be satisfied, on clear and suffi- 
cient evidence, that that article which Christ con- 
secrated at the eucharistical table, in that upper 
chamber where he enjoyed the last supper with 
his disciples, did not contain one drop of alcohol. 
Till I have this proved to me, I will not brand the 
cup which my Lord has placed on the commimion- 
board as a cup of poison, I will not, as a minis- 
ter of Jesus Christ, say to his flock, as I place that 
cup upon his table, or commend it to their hands, 
Remember, this is a cup of poison ; beware how 
you taste too much or too often. Take care how 
you do as the primitive Christians did, who par- 
took of the communion-feast every Sabbath, and 
some of them every day. Beware, there is poison 
in It ! True, it is the emblem of that blood which 
purchased the world's redemption ; but the emblem 
which Christ selected, and which he ordained to 
be set upon his table through all coming genera- 
tions, is poison ; beware how you handle it !" 

It is proper to remark, that Professor Potter 
moved the introduction of the word " prevailing" 
before " use," which was adopted ; and that he 
voted for the resolution in that form. However 
this form may be more satisfactory to those who, 
like Professor Potter, go for total abstinence on 
the ground of expediency, it still lies with all its 
denunciatory force against a numerous and most 
respectable body in the community, who think it 



268 PROTESTANT JESUITISM. 

right to use wine and other mild alcohohc bever- 
ages. But it is the design of the framers of this 
resolution against which our strictures are direct- 
ed. And it is still maintained by the Temperance 
Recorder for September : — ^" It will be perceived, 
that the Convention hay e fully recognised the 
principle of total abstinence from all intoxicating 
drinks on the ground q/* moral obligation.^^ They 
conceive, then, that they have carried their pur- 
pose, and boldly publish the decree. 

" It is not right," say this Convention, to use 
wine, or ever so little of it, even in the Sacrament 
of the Lord's Supper ; for that is the bearing and 
the end. So it is understood, nor has it been dis- 
claimed. It has even been indirectly and by impli- 
cation confessed. It is marvellous that two such 
extremes should meet, viz., the Papist doctrine of 
transubstantiation, and the modern Protestant doc- 
trine of abstinence : that, with the Papist, salvation 
or perdition turned on partaking or not partaking ; 
and that, with the Temperance reformer, the same 
alternatives, or, at least, doing right and doing 
wrong, are based on a reversion of the rule. 

" Here we trace the first footmarks of clerical 
encroachment. The administration of the sacra- 
ments was the inviolable prerogative of the priests ; 
and those symbols (sacramental), rather than the 
great principles they hold forth, were insisted upon 
as of vital energy. It was upon touching, tasting, 
handling the material elements, or upon being duly 
touched and handled by the dispensers of the *mys- 



PROTESTANT JESUITISM. 269 

teries,' that eternal life depended. Not to be 
washed (baptized) in the laver of regeneration, not 
to eat of the Divine flesh, not to drink the blood, 
not to be anointed with the oil of remission — was 
to perish everlastingly. Salvation and perdition 
turned, not upon the condition of the heart in God's 
sight, but upon having a share of the consecrated 
fluid or solid matter which the priest might bestow 
or refuse."* 

And if this law was indeed "the first footmark 
of clerical encroachment" on Christian liberty, God 
grant that the decrees of the Temperance Conven- 
tion at Saratoga may be the last. As we find them 
in the opposite extreme, we have some reason to 
hope they are. As was said by the authority above 
quoted, to the same point, " The maturing of spirit- 
ual despotism wants little more of means and in- 
struments than it finds in this substitution of super- 
stition and ceremony for vital truth," so may we say 
in reference to this modern movement of the same 
kind, which has undertaken to reduce to nothing 
that ordinance, which, at so early a period of the 
Church, and for so long a time, was made the every 
thing — ^that this is the consummation of what that 
was the beginning. For how is it possible to go 
any farther ? The circle is complete ; the world 
has come round again ; and " spiritual despotism" 
has arrived at the point whence it set out — having 
exhausted aU possible materials, that could be 

♦ Spiritual Despotian, 
Z2 



270 PROTESTANT JESUITISM. 

hunted up in the heights above or in the depths 
beneath — in heaven, or earth, or hell. 

At the ninth annual meeting of the American 
Temperance Society, August 5, 1836, the chief 
secretary observed, " That the great object of the 
Society had been, by the universal diffusion of in- 
formation, together with the power of argument 
and persuasion, to exert such a moral influence 
upon society that intemperance should cease from 
among men. To this good end three things were 
needful. One of these was, that the operations of 
the society should be permanent : wdth which view 
a few gentlemen had united to raise a small fund to 
be appropriated to its use, but on that express con- 
dition. The next thing was the collecting of au- 
thentic facts, with regard to the influence of intoxi- 
cating hquor ; and in this labour the society had 
been occupied for the last ten years, during w^hich 
time they had had from one to six and seven agents 
constantly employed. Their object had been to 
get facts in a sufficient number and variety to 
produce, universally, the entire conviction among 
men of sound mind, that either to use, or to furnish 
for the use of others, intoxicating drink of any 
description, is not right, because such drink is not 
useful to men. The third object still remained to 
be done, viz., the universal diffusion of the facts 
which had been collected. For this end they had 
been imbodied in a volume of 450 pages, which 
would contain al its close the report, a part of 



PROTESTANT JESUITISM. 271 

which had just been read. The aim and wish of 
the society was to put one copy of this collection 
of facts into the hands of every preacher of the 
Gospel, every teacher of youth, and of every legis- 
lator and statesman, in every country of the world." 

We have then, here, a distinct and official con- 
fession from the chief agent of this society, undis- 
guised, that "their object had been" from the begin- 
ning, nine years ago, with " from one to six or seven 
agents constantly employed, to get facts in a suffi- 
cient number and variety to produce universally the 
entire conviction among men of sound mind, that 
either to use, or to furnish for the use of others, 
intoxicating drink of any description, is not right^'* 
&c. And these facts are now announced in a 
volume of 450 pages, with the design of " putting 
a copy into the hands of every preacher of the 
Gospel, every teacher of youth, and of every legis- 
lator and statesman, in every country of the world." 

It would appear, then, by this confession, that 
the decision was made before the investigation 
was commenced, viz., ''It is not right f"^ and that 
the object o{ the nine years' labour has been to make 
out a story to sustain that decision — not, like Lord 
Bacon, to base the decision on the story — a story 
fairly told. This object being attained, the de- 
cision, made nine years ago, is formally and solemn- 
ly announced to the world in a series of resolu- 
tions passed in General Convention of 1836, which 
justly surprised and startled those honest minds 
that were present, w:ho had not been in the secret, 



272 PROTESTANT JESUITISM. 

and drew forth from them such lucid and eloquent 
remonstrances as are imbodied in the specimens 
we have copied. 

Having given our opinion at large in a former 
chapter as to the extravagant statements, misrep- 
resentation and colouring of facts, and false theo- 
ries, by which the Temperance reformation in this 
country has been carried on, it is not required of 
us in this place to repeat those observations. But 
we did not then expect to have the key, or explana- 
tion, furnished us from such high authority, be- 
fore we should have finished writing these pages. 
The Temperance doings at Saratoga for 1836 
are, perhaps, among the most remarkable develop- 
ments of our history as a community. And it is 
a somewhat remarkable coincidence, that they 
should be such a perfect confirmation of the doc- 
trine of these pages, and transpire at a moment to 
put their seal upon the whole. 

As an instance of the character oixhe facts col- 
lected by the labours of this society, we have it 
emblazoned in the second resolution of the Con- 
vention, " That the progress which has been effect- 
ed, wherever suitable eftbrts have been made, du- 
ring the past year, especially in foreign countries^ 
affords high encouragement," &c. 

But Dr. Codman's report from " foreign countries" 
was rather a cooler on this self-complacent ardour. 
The doctor had been a delegate, &c. " He en- 
tertained great doubts whether the Temperance 
reform had made such progress in foreign couiu 



PROTESTANT JESUITISM. 273 

tries, &c. He had enjoyed some opportunities 

of personal observation and, from what he 

had seen and heard while in England, it was his 
opinion that the progress of this reform was by no 
means so great as was supposed and represent- 
ed," &c. 

Bwt facts were not what was wanted, but some- 
thing to kindle up the oratory of such a man as Dr. 
Beecher, who, yielding all credence to the flatter- 
ing letters of " foreign correspondents," exclaimed, 
" England is coming ; France is coming ; Europe 
is coming; the world is coming." Where ? In our 
wake. But Dr. Codman, who had been to see, 
reports, " Nay, gentlemen, it is a mistake — no such 
thing."— " But, good doctor, we don't want the 
truth. We want something that will answer our 
purpose. See how our brother, Dr. Beecher, 
kindles up ! Do you imagine he could have made 
that soul-thrilling speech if he had known the 
truth ?" And this, it may be, will be stereotyped 
in the next edition of Facts : " England is coming," 
&c. But alas ! we fear England will be a long 
time coming over to total abstinence. Nothing 
much like it yet. So says Dr. Codman ; and so 
say all who know. 

We shall be curious to see whether the book 
of Facts contains Dr. Mussey's four cases of rather 
enormous eating. 1 . The supper for four men, and 
a nine pound ham, all devoured by one, and at one 
sitting. 2. Eight rabbits in one man's stomach at 
ft time, 3, One sheep in another's. 4. One hog 



274 PROTESTANT JESUITISM. 

in another's ; and so on. These are rather large, as 
must be confessed. Nevertheless, if they actual- 
ly went down with the eaters, there is no good 
reason why they should not go down with us. 
But we forget that the Temperance Society has 
not yet taken up the business of eating ; they only 
attend to the drinking. Dr. Mussey can tell them, 
that " if much poison does much harm, a little 
poison does a little harm ;" and that oil of vitriol 
will corrode a watch. Ergo, the smallest particle 
of alcohol, diffused in a glass of wine, will poison 
a man. If a man's blood, after having drunk a gal- 
lon of gin, will burn blue, ergo, the blood of a man 
who has drunk a glass of wine will also take fire. 
There will doubtless be a chapter of spontaneous 
combustions. That would be exceedingly enter- 
taining, and would make an impression. If a sin- 
gle drop of alcohol would not kill a man, it might 
drown a flea ; and that would prove that it is de- 
structive to animal life — a poison. 

Since the times of Copernicus, Galileo, Bacon, 
and Newton, the philosophy of common sense has 
been extending its domain. The " Instauration of 
the Sciences" set up " the father of experimental 
philosophy," and generally men have prided them- 
selves in following his steps. 

But, obviously, a new era seems to have com- 
menced nine years ago, and the world has been 
travelling [advancing] backward. It is not now the 
philosophy of fact, but the fact of philosophy — that 
is to say — 'the fact generated by philosophy— ^alias, 



PROTESTANT JESUITISM. 275 

by theory — alias, by the will. As publicly and 
officially stated at Saratoga in 1836, it was re- 
solved, at the organization of the Temperance 
Society in 1827, "It is not right," &c. Before 
they had entered upon their labours, the great 
principle was fixed; and "the object'''* since has 
been to prove it by such a collection of facts, so 
shaped and bent, "as to produce universally the 
conviction," &c. And here is the book of 450 
pages, " to be put into the hands of every clergy- 
man, teacher, and statesman, in every country of 
the world ;" — facts got up to establish a principle 
confessedly determined beforehand, " The object" 
was not to wait and see where facts would lead 
them, and to adopt such principles as facts should 
develop ; but to collect and arrange such facts 
and opinions as would support the original posi- 
tion : " It is not right." We hardly need say, that 
facts and opinions can be manufactured with the 
greatest facility in these times, and are always in 
the market, to suit all buyers and all tastes* 
Neither will they be disputed, so long as they 
carry upon their face their own refutation with 
sober and discerning minds. Men know that they 
can be better employed. We mean not by this to 
impeach the entire budget of facts bound up by 
the Temperance Society; far from it. We be- 
lieve many of them are important, and may be use- 
ful; but they seem not yet to have been of "a 
sufficient number and variety to produce univer- 
sally the entire conviction among men of sound 



276 PROTESTANT JESUITISM. 

mind, that to use intoxicating drink of any descrip- 
tion is not right ;^^ unless it can be shown that 
Professor Potter and men of his stamp are not of 
" sound mind." We have not yet seen the book. 
We only judge from the specimens usually afloat 
in the Temperance papers, tracts, and books^ 
which doubtless contain "the gist of the argu- 
ment." The naked facts are valuable ; though all 
men may not arrive at the same conclusion. A 
vast many of these said facts, however, have in,^ 
and about, and upon them so much of the dress 
and airs of fiction, that sober men will receive 
them with caution. They are to be sifted. 

" Among men of sound mind." It is astonishing 
what assurance, not to say impudence, these men 
are stocked wdth and are able to show off. They 
are self-defended at all points ; they have put the 
seal upon the lips of all opponents. If a man dis- 
sents, he is de facto classed by them in one of two 
categories : either he is not a man of " sound 
mind," or else he is interested. This is rather 
uncivil. But as the decision has now come ex 
cathedrdy wo be to him that shall have the te- 
merity to lift his voice against it ! It has been 
nine years under mdisk, confessedly, while the ma- 
chinery to support it has been in a course of 
preparation. Now the battery is opened, and the 
matches are swinging and smoking in the air. 
Hot work there must be soon, if we may judge 
from the militant language used at Saratoga. For 
example, in a single speech, which would not oc- 



PROTESTANT JESUITISM. 277 

cupy more than two of these pages, we have 
staring us in the face " enemy" six times ; " main 
body" three times ; " fight" ditto ; " troops" twice ; 
"banner" ditto; with other such sprinkhngs of 
mihtary phrase, as "attacked," "van," "power," 
"point of the bayonet," "put to flight," "run 
away," " auxiUaries," " driven off the field," " beat- 
en," " battle," " conquered," " triumph," " aggres- 
sive movement," "line of movement," "canteens," 
&c. In about half the same space we have again 
" cowardice" three times ; " advance one point" 
twice; "carrying points" ditto; "ranks," "shoul- 
der to shoulder," "territory of the enemy," "recon- 
noitre," " encamp," " attacking all points," " slam 
hang^'^ &c. 

Some of these gentlemen are so addicted to the 
sounding of alarms, as to seem to act in this office 
under a mechanical necessity. What time they do 
not stand on the crater edge of a volcano, crying 
to all the world — "The mountain rocks, the earth 
heaves, and the pent-up fires within are ready to 
pour forth their torrents of burning lava," they are 
on the plains below, drilling and sham-fighting with 
their troops. War, or some dire convulsion, they 
seem resolved to have. Long may they live, and 
die before it comes. 

Surely, it was rather a piece of — what shall we 
say ? — affectation, or nervous apprehension — ^for the 
chief Secretary of the American Temperance So- 
ciety to say, " In the course of the discussion [of 
A a 



278 PROTESTANT JESUITISM. 

the Convention], allusion had been made, no doubt 
with the kindest intentions, to the name [the sec- 
retary's] of one of the members of that committee 
[which brought in the resolutions]. He regretted 
this, and hoped it would not be repeated." Better 
to have let that very natural and innocent blunder 
have its own way, than to express anxiety about it. 
The secretary had been complimented for his wis- 
dom, prudence, &c., and it had been urged, that the 
fact of the resolutions having been drawn up by 
him— and thoroughly conned, as they must have 
been— was a sufficient voucher for their form and 
substance ; and that no amendment ought, on that 
account, to be proposed. They had passed for- 
mally through the hands of a committee, who, of 
course, in reporting and recommending them, had 
assumed the responsibility. It was the former of 
the two resolutions which have been under con- 
sideration that was urged to be passed on the 
credit of such authorship. The reason assigned, 
however, was equally applicable to both, and to all. 
"This resolution," said the speaker, "is not the 
extemporaneous product of a heated mind. It was 

penned, I believe, by [the chief secretary]. 

.• We all know his character — that it is far 

from being^ marlced with precipitancy. If he has 
any fault, it is that of being too cautious. He has 
pondered long on this subject, and has brought in 
this resolution in such a form as he approves," &c. 
Why betray anxiety at such an imputation ? Every- 
body knew that the passing of this budget of reso- 



PROTESTANT JESUITISM. 279 

lutions through the hands of a committee was a 
mere matter of form. Doubtless, however, there 
was counsel in their getting up. We suppose the 
compliment paid to the secretary, as to ability and 
prudence, was just. But the division of responsi- 
bility, in such a case, is economical, especially 
when it is likely to be considerable. No wonder 
that the secretary felt uneasy. The measures 
proposed and pending were a bold and daring 
push: — They struck at the root and heart — went 
into the very soul — of the most cherished feelings 
of the great body of the wide community — of their 
feelings of self-respect, and of their attachment to 
the rights of conscience and of private judgment. 
Guarded and subtle as they are, they involve the 
sentence of proscription, in social standing, against 
the wisest, best, greatest, and most influential men 
in the land. So it was understood by both parties 
in the Convention ; and so it has since been claim- 
ed by one of the leading organs, the Monthly Jour- 
nal of the Temperance Society : — " It will be per- 
ceived that the Convention have fully recognised 
the principle, &c., on the ground of moral obli- 
gation." And more than this : — These measures 
have aimed a blow at one of the positive institUT 
tions of Christianity ; and it was openly avowed, 
that a disturbance of the ordinance established in 
commemoration of the Saviour's death, as held and 
observed by Christians _^of all ages, w^as not only 
contemplated, but resolved on! Let the reader 
turn back to the conclusion of Professor Potter s 



280 PROTESTANT JESUITISM. 

last speech, as quoted in these pages, and he will 
see how these doings were understood by him. 

We have it, then, officially confessed, in 1836, 
that this radical principle has been aimed at for 
years ; and that all the labours of the American 
Temperance Society, since its organization, have 
been contrived and sustained for this end. 

Since, then, the American public have this de- 
velopment of design, in a numerous and powerful 
combination of individuals, reduced to form by their 
own hand, solemnly enacted into a plan of social 
and public reform, it will be seen whether the au- 
thor of these pages has laboured under a false and 
groundless impression as to the existence of an 
extensive and organized scheme for the establish- 
ment of a spiritual supremacy over the mind of 
this country. 

Is that the very and specific design ? And how 
is the motive apparent ? No : such was not origi- 
nally, nor is it now generally, the design. For the 
most part, these reforming measures have origi- 
nated in the best of motives ; and, for the most part, 
they are now sustained by the best of motives. 
But the question is — What have they already come 
to? And whither are they tending? We have 
seen that they have come to an invasion of the 
sacred rights of conscience and of private judg- 
ment ; that they have entered the sanctuary of pri- 
vate life with the airs and tones of authority; that 
they have decreed rules for the action and bearings 



PROTESTANT JESUITISM. 281 

of the moral sense of the community and of indi- 
viduals ; and that they have publicly and solemnly 
enacted a sentence of general proscription against 
all who shall henceforth presume to dissent from 
their authoritative decisions. " Private judgment," 
says the author of the Natural History of Enthusi- 
asm, "cannot be invaded without crushing the 
human mind, and substituting the chains of despo- 
tism for the bond of peace and love." 

Spiritual power was never yet aimed at, and 
never gained, except under specious pretexts. 
And what more specious than the present Tem- 
perance reformation ? It had every advantage to 
give it a leading influence to such an end — advan- 
tages calculated to delude not only the public, but 
the principal agents themselves. It may be admit- 
ted — we believe — that this combination originated 
in the purpose of gaining an ascendency over the 
public mind for a good end ; and that the ultimate 
aim of an authoritative sway, which, as appears, 
has been so long cherished, was also intended for 
good. It was thought and believed by these men, 
as we charitably suppose, that they could manage 
this business safely and for public good. Gener- 
ally it has been conducted under the guise of en- 
lightening the public mind, and forming a public 
opinion on a specific, known, and acknowledged 
evil. Thus far proper and good. 

But the Temperance pledge — the merits of 
which have been discussed in a former chapter — 
lias been the key to the mischief that has followed 
Aa2 



282 PROTESTANT JESUITISM. 

and is in progress. It sets up the right of prying 
into our neighbour's private affairs, and of an 
inquisitorial inspection over his private conduct. 
It erects a court over his conscience, and entitles 
to prescribe authoritatively to his judgment. The 
public have been invaded by this usurpation, and 
have extensively yielded to it, before they sus- 
pected its character or could be aware of its ten- 
dencies. When once the prying eye and usurping 
tread of impertinence have obtained access within 
the sacred precincts of our domestic retreats, and 
dragged out the secrets of our closets to public 
view, it is not only less easy to eject the intruder 
than to have barred the door against him, but he 
considers himself entitled to that as a right, which 
he gained by stealth and violence. Besides, we 
are in his power. 

So has it been with the Temperance pledge : It 
has extensively forced the public, first, into the en- 
durance, and next, into the recognition, of a gross 
impropriety — into a practice not healthful in the 
social state, and unfavourable to good morals. 
This invasion and triumph have proved the break- 
ing down of the wall. The enemy, being in pos- 
session, had only to choose what dwellings he would 
enter, and what temples he would desecrate and 
profane. One usurpation over conscience prepared 
the way for any and for every other. A public, long 
used to the pledge, and yielding to it, might be ex- 
pected to make little resistance to any other pro- 
posal of the Bame character. An organized system 



PROTESTANT JESUITISM. 28$ 

of spiritual supremacy begins with trifling demands ; 
marches to power by degrees ; and comes at last to 
an uncontrolled sway, with as little compunction as 
if it were only appropriating its birthright preroga- 
tives. It may even be unconscious of its trespasses. 
There may have been no evil design in the evil 
work. Every stage of progress may have been so 
corrupting and blinding in its influence on the 
aggressors, that they may think they are " doing 
God service," and promoting the highest good of 
man. 

So, doubtless, the Temperance reformers have 
thought. The device of the pledge was a natural 
product — a mere ramification — of an artificial state 
of society, that has prevailed to some extent in the 
religious world, in the plan of mutual guardianship ; 
and so long as it was confined to those who like it, 
the evil was fenced up in its native enclosures. But 
the moment they undertook to impose it upon all the 
world, it became a trespass. The cause, however, 
was launched on a popular current ; it ran on with 
acclamation ; this mischievous and fatal ingredient, 
though felt extensively to be unwholesome, was 
yet so mixed with the flood as not materially to 
disturb the waters or arrest the movement. It was 
in, however, and must work its way, as a radical, 
vital, all-pervading element, leavening the entire 
lump. 

The leading and most influential Temperance 
reformers have always sympathized with this sen- 
timent ; they have cultivated and cherished it ; they 



SS4 PROTESTANT JESUITISM* 

have worked by it ; till it has become the principal 

instrument in their hands — till the public are inured 
to it, and have almost ceased to remonstrate. 

The progress of this imperceptible stealth pre- 
pared the way for the grand push which was made 
at Saratoga. It was hoped, and probably believed, 
that the commmiity were ready for it ; that a gag- 
law might now be thrust into the mouths of all 
opponents, effectually and for ever to silence them. 
This final enactment is a mere carrying out of the 
previous course — the consummation of the princi- 
ple of the pledge scheme. It only shows how a 
community may be led on from one stage to another 
in a course of spiritual subjugation, unaware of the 
progress, till they are on the eve of a complete and 
irretrievable inthralment — till the seal is set to their 
doom, unless, peradventure, their eyes being opened, 
they shall rise to break their chains, and resolve to- 
be free. 

When this subject was up in a former chapter, 
it was suggested that the Temperance reformation 
is the grand experiment; but little did we think 
that the experiment would make its grand develop- 
xxient before these pages should be drawn to a 
close. We are not prepared to bring it in charge 
that a spiritual supremacy has been specifically 
and professedly resolved on in counciL We do 
not believe it has, under this name ; nor do we 
think that the aim has been in itself morally evil, 
in the minds of those who have concerted and 
Carried it forward. It has always passed iWer 



PROTESTANT JESUITISM. 285 

the name of an effort to enlighten the pubhc mind, 
and to form public opinion — a plausible pretence, 
calculated to blind the eyes both of the agents and 
of the public. Nevertheless, it was another name 
for an attempt to control public opinion. It was, 
indeed, such an attempt, confessedly. And the 
history of that attempt is before us. Whatever 
may have been the purpose, the result is — the at- 
tainment of a spiritual power, vested in the hands 
of a combination of individuals, under the garb of a 
reforming society, that has dared to form and pub- 
lish an edict, first, declaring all those who dissent 
from them incompetent to sit in judgment on the 
question at issue between them and the public ; 
and next, passing on all such dissidents a sentence 
of condemnation and denunciation, calculated, if 
not designed, to destroy their standing and influ- 
ence in society, so far as this decree may obtain 
credit, and be acknowledged as authority. Not 
presuming to pronounce on the moral character of 
this transaction, as to its designs in the hearts of 
its originators and supporters, we nevertheless 
doubt whether there can be found the copy of a 
papal bull on the shelves of the Vatican at Rome 
of a bolder and higher character. 

Let it be observed, the result of this experiment 
comes to this : — That if the public mind can be 
once thoroughly subjugated to the Temperance 
Society prescriptions and proscriptions, as they 
now stand; if the consciences and judgments of 
all classes can once be brought under these rules. 



286 PROTESTANT JESUITISM* 

and enforced to quail before these denunciations ; 
if the Temperance catechists may enter every 
house and every closet^ and make catechumens of 
every man, w^oman, and child, on their present 
avowed principles, then will there no longer remain 
a barrier against their encroachments, in any form 
of religion or of morals, which they maj?- choose to 
adopt as a law for the community, or against any 
decree of proscription which they shall think fit to 
enact. This gained — all is gained ; and an abso- 
lute spiritual supremacy may reign triumphant. 



Professor Potter said he had been reminded, 
^' That there might be some drunkard present who 
was wavering in his decision, and whom he might 
determine to the side of inebriety. The sugges- 
tion, I admit," said he, " is most painful, and has 
often kept me silent when I wished to raise my 
voice against what I w^as convinced was wrong. 
But no success can he permanent except that 

which is founded on truth There is a fruit 

which is fair to the eye, and ashes to the lips 

We see measures warmly pressed which we be- 
lieve calculated to injure, if not to arrest, the prog- 
ress of Temperance reform. Must we for ever 
shut our lips, lest some unhappy drunkard should 
misconstrue w^hat we say ? Oh, sir, let us cling 
to the truth. Let us pursue an honest, straight- 
forward policy. Be assured of it, we never shall 
triumph on any other ground." 



l^ROTESTANT JESUITISM. 287 

The author has weighed the responsibihty of 
** dinging to the truth — -of pursuing an honest, 
straight-forward pohcy/' against all the possible 
abuses that may result from it. Shall these Tem- 
perance reformers be permitted to come to such a 
pass, and then to tiirn and say to their opponents, 
who have been filled with alarm, and roused to 
resist such daring encroachments, " Hush, gentle- 
men ; you will do mischief by this interference ; 
there is a drunkard yonder who will take encour- 
agement by your stand ?" Admitting there are 
ten thousand to be thus affected by it, on whom 
does the responsibility rest ? Every honest man's 
feeling has determined this question before it could 
be asked ; and responds to it when put, as if in- 
sulted by the appeal. " Oh, sirs, let us cHng to the 
truth." The rights of the community have been 
invaded : the rights of conscience and of private 
judgment. The sacraments of our holy religion 
are being disturbed and broken up ! An authori- 
tative sentence of proscription, against honest 
minds and pure hearts, has gone forth over the 
lencrth and breadth of the land ! And will they 
who have done this say the responsibility of the 
evils that may result from an honest and earnest 
effort to buffet and bring down this usurpation, 
rests on the aggrieved assertors and defenders of 
their own rights ? Who were responsible for the 
blood that was shed, for the treasures that were 
exhausted, and for the injury done to public mor- 
als, in the war that asserted and purchased our 



288 PROTESTANT JESUITISM. 

national independence ? The patriots of the revo- 
hition? 

" The world's fate depends on our success ;" 
. . . . " Earth's destiny hangs on this cause" .... 
said one of the speakers at Saratoga. So says the 
*^ Moral Reform Society" of New- York, the direct 
tendency of whose labours, in the shape they have 
assumed, is to multiply inducements to crime, and 
thus to aggravate the evils they are designed to re- 
move. And so says the rider of every reforming 
hobby, when once he is fairly mounted. We cannot 
allow ourselves to be carried away by such extrav- 
agance. We do not believe that " the world's fate'^ 
or " earth's destiny" hangs on the Temperance Soci- 
ety, or any other society, or ail of them put together. 
So long as they do well we will support them ; when 
they do badly we shall abandon and expose them, if 
we think proper, without fear of the responsibihty, 
and without any apprehensions that the world will be 
ruined, or the community suffer damage in conse- 
quence, even if our effort prevails. We have given 
reasons in these pages to show that society and 
Christianity rest on too firm a basis to be mate- 
rially affected by such accidents. 

We have arrived in this country to an anomalous 
state of society, when our only alternatives are to 
come under a spiritual despotism, or run some 
risk in breaking loose from the chains that are 
held over our necks. It is the choice of evils. 
Had not the author seen reasons to beheve, and 



PROTESTANT JESUITISM, 289 

had he not been able in the progress of these 
pages to show, that Christianity is firmly and 
thoroughly established in the good opinion and 
affections of the wide community, beyond the 
possibility of being disturbed by the irruptions of 
infidelity and licentiousness, he would have been 
dismayed at the prospect before us. That the 
public generally should ultimately acquiesce in 
and submit to these indiscreet, overstrained, and 
compulsory measures of reform, which constrain 
conscience and forestall the prerogative of opinion, 
can hardly be supposed. It would be travelling 
back to the dark ages. And yet this combined 
effort has stolen such a march, and gained such an 
ascendency, that an attempt to be disengaged from 
its sway would seem at first sight to impose the 
difiicult and dubious problem — How to escape dis- 
advantage and disaster ? — How, in veering from the 
rock of Scylla, to avoid being drawn into the vortex 
of Charybdis ? The temper of our community is 
impetuous ; and it will be said, that to withdraw 
restraint is to let them go unbridled to ruin. The 
answer to this is, that unreasonable, intolerable 
restraint withdrawn is safer than such restraint 
held on till it be thrown off by the violence of pas- 
sion. If the things subjected to criticism in these 
pages can be sustained and endured in their spe- 
cific forms, then has the author entirely mistaken 
both the temper of the pubhc and the genius of 
Christianity ; and he will not be unwilling to be 
convicted of the error. But his persuasion on this 

Bb 



290 PROTESTANT JEStlltlsM. 

point is firm : he does not believe that such inva* 
sions of conscience and of judgment can be carried. 
In the hght in which they stand before him, he could 
never desire it. He has been constrained to view 
them as an organized system for the attainment of 
a spiritual supremacy — at least as having that ten- 
dency. The facts alluded to, and others disclosed 
in this work, present a leading and grand develop- 
ment of this aim, which, the author thinks, can no 
longer be disguised. 

It is the consolation of the Christian, that God 
governs the world. The errors of the best of men 
cannot now detract materially from the respect 
lodged in the pubhc mind for the Bible and for 
the institutions of Christianity. The extravagant 
arid compulsory measures of indiscreet reformers 
will be appreciated ; and the hopes of the great 
pubhc wall still revert to and rest upon the catholic 
and cardinal principles of Divine Revelation. In- 
fidelity may yet feed and nourish itself on the foi- 
bles of professed religionists ; licentiousness may 
rave ; but the foundations of truth are firm, and 
cannot be shaken. 

The only hope of our country and of the world 
is a reformation on the basis of truth— of truth laid 
before the mind, and left on the conscience, to do 
its own work unembarrassed. When a reformer 
attempts to lay his hand upon the conscience, and 
bind it in chains by prescripts of his own inven- 
tion, he transcends his prerogative, and invades the 
province of Jehovah. 



NOTE TO CHAPTER IV. 



In the Christian Spectator for September, 1836, 
under a review entitled—" Injurious effects of popu- 
lar works on [the subject of?] health,'' is the follow- 
ing extract, credited to a " learned and judicious 
medical writer :" — 

" On the whole, after a very attentive considera- 
tion of the subject, I am strongly incUned to be- 
lieve that the popular treatises on diet and regi- 
men, the habitual lecturing of students upcn their 
health, and the newspaper recommendations and 
prescriptions of food and drink, have been the 
cause of ten cases of dyspepsy in the place of one 
which they have prevented or removed. It is 
said that no susceptible person can fix his atten- 
tion upon his heart for five minutes at a time 
without producing pain or distress, or varying the 
action of that vital organ. The same is probably 

the fact with the stomach A regular habit 

of using the bounties of Pro^ddence with temper- 
ance and moderation, is about all that can be en- 
forced upon the public to advantage. All popular 
directions, besides the rules of common sense and 
common prudence, are liable to be misunderstood 



292 NOTE TO CHAPTER IV. 

and perverted, and to he carried to extremes, 
w^hich render them worse than useless^ — increasing 
the evils which they were benevolently, but inju- 
diciously, designed to diminish." 

We know not who this " learned and judicious 
medical waiter" is ; but it is manifest that he had 
his eye upon the system of Temperance quackery, 
now so extensively prevalent. He could not mean 
any thing else. He has not only come up to our 
own statement, that the Temperance reformation 
has killed more than it has cured, but he has gone 
far beyond us, and put it " ten to oneT 

It is remarkable that the whole community — or 
that part which is yet sober, not intoxicated with 
the Temperance mania — are getting awake to this 
great and growing evil. Even the Christian Spec- 
tator, in the article referred to, will be likely to 
astound the Abstinents with its boldness. It has 
not ventured, indeed, to attack the Temperance 
Society, except under cover ; but there can be no 
doubt of its aim. Take, for example, the following 
extracts: — *^The second bad effect of popular 
teachings on health, has been the adoption of 
vicious and visionary plans of living, to the entire 
neglect of common sense and the instructive voice 
of the organs — an effect which would have been 
far more disastrous than it is, had it been possible 
to cause these plans to be generally embraced. 
The truth is, the great majority of those who are 
in good health, who have been accustomed to de- 
fend on the impulses of nature for guidance, and 



NOTE TO CHAPTER IV. 293 

who have no reason to suppose their appetites to 
be perverted or false, cannot be persuaded to prac- 
tise the austerities of ascetics and schemers. They 
will not consent to wear the harness of invalids ; 
to be cramped and shackled by rules which they 
do not understand, and which they /eeZ that they 
do not need ; to be governed by precise formulae 
of other men's inventions in such vulgar matters 
as eating and drinking ; and it is well that they 
will not Just so far as this excitement has per- 
vaded the classes in question [common people and 
labourers], and occasioned the substitution oi pre- 
scribed forms for natural impulses and native 
good sense, just so far it has multiplied xhe'^pale 

faces^ If that voice [of natural appetite] is 

to be disregarded — if it is to be stifled and scouted 
as the voice of a demon urging to destruction — 
and a set of silly rules, invented by visionaries^ 
and followed by fools, to be substituted in its 
place and clothed with its authority, — we say, 

alas ! for poor, helpless, hapless, fallen man ! 

If appetite unperverted cannot be trusted, &c. — 
if it is not allowed to be judge in those things 
which lie within its own assigned sphere of juris- 
diction, we defy the advocates of rules and stand- 
ards to say in what case it ought to be trusted. 
The instinct which regulates breathing is no bet- 
ter, &c There is no inconsiderable class, 

the studious, the sedentary, the nervous, the irrita- 
ble, those of shattered health, and half-shattered 
minds, who are for ever the dupes oi fanaticism 
Bb2 



294 NOTE TO CHAPTER IV. 

and imposture; who are always running after 

charlatans and mountebanks , &c The idea 

of eating and drinking, sleeping and waking, 
thinking and breathing, after some prime recipe, 

suits their notion exactly, &c We regard 

the rules concerning diet, and many other matters 
relating to hygiene, as entirely superfluous and in- 
effectual in the healthy, and as practically useless 

in the valetudinary, &c We are not the 

advocates of intemperate eating any more than we 
are of intemperate \1\ drinking ; but neither are we 
the defenders of suicidal asceticism and monkish 
self-denial. We believe our appetites were given 
us to be indulged, and indulged to the extent of 
their demands, when unperverted ; and wo to that 
man who renounces their guidance, or who would 
root them out as noxious weeds and superfluous 
monitors- They were planted within us by the 
same hand that fashioned our bodies, endow^ed the 
soul, and gave existence to worlds. They were 
given for wise and benevolent ends, and as an 
essential part of the economy of living systems. 
They are the lights ivithin us, placed there to 
guide us in those matters which reason is incom- 
petent to regulate ; and he who would extinguish 
or disregard them on the plea that science, so 
called, has discovered surer and better lights, will 
find, sooner or later, that he has dreamed — -he has 
put out his eyes, that he might the better see." 

Verily, what but the extravagances and mis- 
chiefs of the Temperance quackery could have 



NOTE TO CMACTER IV. 295 

roused such a spirit, and endited such doctrine, in 
such a quarter ! We are amazed ! Had we dared 
to originate such heresy in these pages, we might, 
peradventure, have been caught looking over both 
shoulders, one after the other, in rapid succession, 
to see if the ghosts of the Inquisition were not 
making way through the keyhole of the door or 
the crevices of the wall, to detect and report our 
misdeeds even before we had risen from our 
table. It is astonishing how great eiTors will 
rouse great minds, and bring them out ; how truth 
will leap as from the marble, or spring as from 
the canvass, when her more quiet and monumen- 
tal repose has been insulted ! Appetite a guide ? ! 
Come, ye Temperance reformers, to the field ! 
There is work for you now. Ye have conjured up 
spirits which ye did not dream of* March to 
New-Haven, the cradle of all heresies, and ye 
shall have enough for a while to be occupied 
withal. Nevertheless, there is not only spirit, but 
some stout argument in that assay. There are 
principles asserted and defended in it which not 
only convict the Temperance Society of being a 
" superfluity of naughtiness," but a public nuisance. 



THE END. 



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